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# The Book of Daniel - Number Thirty-Four

Incwadi KaDaniyeli - Inombolo Engamashumi Amathathu Nane

The Unveiling of Daniel: A Prophetic Journey through Earth’s History and God’s Judgments

Ukwambulwa kukaDaniyeli: Uhambo Lwesiprofetho Emlandweni Womhlaba Nasezahlulelweni ZikaNkulunkulu

Author

Jeff Pippenger

Published

December 29, 2023

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The first six chapters of the book of Daniel represent the history of the earth beast of Revelation thirteen. The United States (the earth beast), began as the sixth kingdom of Bible prophecy in 1798, when the papacy (the sea beast of Revelation thirteen) received a prophetic deadly wound, and ended its reign as the fifth kingdom of Bible prophecy.

Izahluko eziyisithupha zokuqala zencwadi kaDaniyeli zimelela umlando wesilo somhlaba sesAmbulo seshumi nantathu. I-United States (isilo somhlaba), yaqala njengombuso wesithupha wesiprofetho seBhayibheli ngowe-1798, lapho upapa (isilo solwandle sesAmbulo seshumi nantathu) ethola isilonda esibulalayo esingokwesiprofetho, futhi yaphetha ukubusa kwayo njengombuso wesihlanu wesiprofetho seBhayibheli.

The history of the earth beast is the history of the warning of the approach of God’s judgments. In the beginning of the history of the earth beast, God’s investigative judgment began, and at the ending of the earth beast God’s executive judgment begins. The warning of the approach of God’s investigative judgment, at the beginning, was represented by the first angel’s message of Revelation chapter fourteen, which arrived at the “time of the end” in 1798. The warning of the approach of God’s executive judgment, at the ending is represented as the three angels’ messages of Revelation chapter fourteen, which arrived at the “time of the end” in 1989.

Umlando wesilo somhlaba ungumlando wesixwayiso sokusondela kwezahlulelo zikaNkulunkulu. Ekuqaleni komlando wesilo somhlaba, kwaqala ukwahlulela kukaNkulunkulu kophenyo, kanti ekupheleni kwesilo somhlaba kuqala ukwahlulela kukaNkulunkulu kokuphumelelisa isigwebo. Isixwayiso sokusondela kokwahlulela kukaNkulunkulu kophenyo, ekuqaleni, samelelwa ngomyalezo wengelosi yokuqala wesAmbulo isahluko seshumi nane, owafika “esikhathini sokuphela” ngo-1798. Isixwayiso sokusondela kokwahlulela kukaNkulunkulu kokuphumelelisa isigwebo, ekupheleni, simelelwa njengemiyalezo yezingelosi ezintathu yesAmbulo isahluko seshumi nane, eyafika “esikhathini sokuphela” ngo-1989.

At every “time of the end” a part of the book of Daniel is unsealed. In the beginning history of the earth beast, in 1798, chapters seven, eight and nine of Daniel were unsealed. Those chapters are represented as the vision of the Ulai River. At the ending history of the earth beast, in 1989, chapters ten, eleven and twelve of Daniel were unsealed. Those chapters are represented as the vision of the Hiddekel River. Whenever the book of Daniel is unsealed, there is a three-step testing process brought upon the generation that is then living.

Ngaso sonke “isikhathi sokuphela” kuvulwa uphawu engxenyeni ethile yencwadi kaDaniyeli. Ekuqaleni komlando wesilo somhlaba, ngo-1798, kwavulwa izahluko zesikhombisa, zesishiyagalombili, nezesishiyagalolunye zikaDaniyeli. Lezo zahluko zimelwe njengombono womfula i-Ulai. Ekupheleni komlando wesilo somhlaba, ngo-1989, kwavulwa izahluko zeshumi, zeshumi nanye, nezeshumi nambili zikaDaniyeli. Lezo zahluko zimelwe njengombono womfula i-Hiddekel. Noma nini lapho incwadi kaDaniyeli ivulwa uphawu, kulethwa phezu kwesizukulwane esiphila ngaleso sikhathi inqubo yokuvivinywa eyizigaba ezintathu.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Wathi yena, Hamba indlela yakho, Daniyeli: ngokuba la mazwi avaliwe futhi abekwe uphawu kuze kube yisikhathi sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, bavivinywe; kepha ababi bayakwenza okubi; futhi akekho kwababi oyakuqonda; kodwa abahlakaniphileyo bayakuqonda. Daniyeli 12:9, 10.

The three-step testing process is based upon the structure of the Hebrew word that is translated as “truth,” which was created by combining the first, thirteenth and last letters of the Hebrew alphabet. The Hebrew word represents and possesses God’s creative power. All prophetic truth is structured upon that word, as is the three-step testing process in Daniel chapter twelve. The word represents not only God’s creative power, but also Jesus Christ, who is the Truth, and who is also the First and Last, as represented by the first and last letters of the Hebrew alphabet.

Inqubo yokuhlola enezigaba ezintathu isekelwe esakhiweni segama lesiHeberu elihunyushwa ngokuthi “iqiniso,” eladalwa ngokuhlanganisa uhlamvu lokuqala, olweshumi nantathu, nolokugcina lwezinhlamvu zesiHeberu. Lelo gama lesiHeberu limelela futhi linamandla kaNkulunkulu okudala. Lonke iqiniso lesiprofetho lakhiwe phezu kwalelo gama, njengoba kunjalo nangenqubo yokuhlola enezigaba ezintathu kuDaniyeli isahluko seshumi nambili. Lelo gama alimeleli kuphela amandla kaNkulunkulu okudala, kodwa futhi limelela noJesu Kristu, oyiQiniso, futhi onguQala noPhela, njengoba kufanekiswa uhlamvu lokuqala nolokugcina lwezinhlamvu zesiHeberu.

The beginning history of the earth beast, when the warning of the approach of the investigative judgment arrived at the time of the end in 1798, is represented by the first angel of Revelation fourteen. The first angel’s message of Revelation chapter fourteen possesses each of the three steps, which are the truth, and that represent the three-step testing process which confronted the generation when the first angel arrived in 1798.

Umlando wokuqala wesilo sasemhlabeni, lapho isixwayiso sokusondela kokwahlulela kophenyo sifika ngesikhathi sokuphela ngo-1798, simelelwa yingelosi yokuqala yesAmbulo seshumi nane. Umlayezo wengelosi yokuqala wesAmbulo isahluko seshumi nane uqukethe ngasinye sezinyathelo ezintathu, okuyiqiniso, futhi ezimelela inqubo yokuvivinywa yezinyathelo ezintathu eyabhekana naleso sizukulwane lapho ingelosi yokuqala ifika ngo-1798.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> Ngase ngibona enye ingelosi indiza phakathi kwezulu, inevangeli eliphakade lokulishumayeza abakhileyo emhlabeni, nakuzo zonke izizwe, nemindeni, nezilimi, nabantu, ithi ngezwi elikhulu: Yesabani uNkulunkulu, nimnike inkazimulo; ngokuba ihora lokwahlulela kwakhe selifikile; nikhuleke kuye owenza izulu, nomhlaba, nolwandle, nemithombo yamanzi. IsAmbulo 14:6, 7.

The ending history of the earth beast, when the warning of the approach of the executive judgment arrived at the time of the end in 1989 is represented by the three angels of Revelation chapter fourteen. The three angels of Revelation fourteen represent the three steps, that are the truth, and the three angels represent the three-step testing process which confronted the generation living when the third angel arrived in 1989.

Umlando wokugcina wesilo sasemhlabeni, lapho isixwayiso sokusondela kwesahlulelo esisebenzayo sifika ngesikhathi sokugcina ngonyaka ka-1989, umelelwa yizingelosi ezintathu zesAmbulo isahluko seshumi nane. Izingelosi ezintathu zesAmbulo 14 zimelela izinyathelo ezintathu, eziyilo iqiniso, futhi izingelosi ezintathu zimelela inqubo yokuvivinya yezinyathelo ezintathu eyabhekana nesizukulwane esasiphila ngesikhathi ingelosi yesithathu ifika ngonyaka ka-1989.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Ngase ngibona enye ingelosi indiza phakathi kwezulu, inevangeli eliphakade ukuba ilishumayele kwabakhileyo emhlabeni, nakuzo zonke izizwe, nemindeni, nezilimi, nabantu, isho ngezwi elikhulu, ithi: Mesabeni uNkulunkulu, nimnike inkazimulo; ngokuba ihora lokwahlulela kwakhe selifikile; nikhuleke kuye owenza izulu nomhlaba nolwandle nemithombo yamanzi. Kwase kulandela enye ingelosi, ithi: Liwile, liwile iBabiloni, umuzi omkhulu, ngokuba linathelise izizwe zonke iwayini lolaka lobufebe balo. Nengelosi yesithathu yabalandela, isho ngezwi elikhulu, ithi: Uma umuntu ekhonza isilo nomfanekiso waso, amukele uphawu lwalo ebunzini lakhe noma esandleni sakhe, naye uyakuphuza iwayini lolaka lukaNkulunkulu, elithululwe lingaxutshiwe endebeni yokufutheka kwakhe; ayakuhlushwa ngomlilo nesibabule phambi kwezingelosi ezingcwele, naphambi kweWundlu; nentuthu yokuhlushwa kwabo iyakhuphuka kuze kube phakade naphakade; kabanakuphumula imini nobusuku, labo abakhonza isilo nomfanekiso waso, nalowo owamukela uphawu lwegama laso. Nansi inkuthalo yabangcwele; naba abagcina imiyalo kaNkulunkulu nokukholwa kukaJesu. IsAmbulo 14:6–12.

The book of Daniel is structured upon the three angels’ messages. That structure is both the three steps of the Hebrew word for “truth”, and the corresponding three-step testing process, but the testing process unfolds upon the historical line of the earth beast of Revelation chapter thirteen (the United States), and also the historical line of the earth beast’s two horns (Republicanism and Protestantism). The history of the United States, beginning in 1798 and continuing until the soon-coming Sunday law, is the same period of history in which the Seventh-day Adventist church exists. The book of Daniel therefore also includes the structure that portrays the history of Adventism, beginning in 1798 and continuing until the soon-coming Sunday law. In doing so, the book of Daniel identifies the same prophetic histories represented in the book of Revelation, and in so doing it provides the first witness that brings to perfection the message of the second witness. The perfection of the two books is accomplished with the same prophetic phenomenon that existed in the relationship of the Old Testament and the New Testament.

Incwadi kaDaniyeli yakhiwe phezu kwemiyalezo yezingelosi ezintathu. Leso sakhiwo siyizo zombili izinyathelo ezintathu zegama lesiHeberu elisho “iqiniso”, kanye nenqubo ehambisanayo yokuvivinywa enezigaba ezintathu; kodwa leyo nqubo yokuvivinywa yembuleka emgqeni womlando wesilo somhlaba sikaSambulo isahluko seshumi nantathu (i-United States), futhi nasemgqeni womlando wezimpondo ezimbili zesilo somhlaba (iRiphabhulikhi nobuProthestani). Umlando we-United States, oqala ngo-1798 uqhubeke kuze kube ngumthetho weSonto osuzayo maduze, uyisikhathi esifanayo somlando lapho ibandla lamaSeventh-day Adventist likhona. Ngakho-ke incwadi kaDaniyeli nayo ifaka isakhiwo esiveza umlando wobu-Adventist, oqala ngo-1798 uqhubeke kuze kube ngumthetho weSonto osuzayo maduze. Ngokwenza kanjalo, incwadi kaDaniyeli ikhomba imilando efanayo yesiprofetho emelwe encwadini kaSambulo, futhi ngokwenza kanjalo inikeza ufakazi wokuqala olethela ekuphelelisweni umlayezo kafakazi wesibili. Ukupheleliswa kwalezi zincwadi ezimbili kufezwa ngesenzakalo esifanayo sesiprofetho esasikhona ebudlelwaneni beTestamente Elidala neTestamente Elisha.

> “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.

> “Umlando wokuphila, wokufa, nowokuvuka kukaJesu, njengalowo weNdodana kaNkulunkulu, awunakufakazelwa ngokuphelele ngaphandle kobufakazi obukuTestamente Elidala. UKristu wembulwa eTestamenteni Elidala ngokucacile njengaseTestamenteni Elisha. Elinye lifakaza ngoMsindisi ozayo, kanti elinye lifakaza ngoMsindisi osefike ngendlela eyabikezelwa ngabaprofethi. Ukuze kuqondwe ngokwazisa icebo lokuhlengwa, imiBhalo yeTestamente Elidala kufanele iqondwe ngokujulile. Kungukukhanya okukhazimulisiwe okuvela esikhathini esedlule sobuprofethi okuveza ukuphila kukaKristu nezimfundiso zeTestamente Elisha ngokucaca nangobuhle. Izimangaliso zikaJesu ziyisibonakaliso sobuNkulunkulu bakhe; kodwa ubufakazi obunamandla kakhulu bokuthi unguMhlengi wezwe butholakala eziprofethweni zeTestamente Elidala uma ziqhathaniswa nomlando weTestamente Elisha. UJesu wathi kumaJuda: ‘Phenyanisani imiBhalo; ngokuba nina nicabanga ukuthi kuyo ninokuphila okuphakade, kanti yona yiyo engifakazelayo.’ Ngaleso sikhathi kwakungekho omunye umbhalo okhona ngaphandle kwalowo weTestamente Elidala; ngakho-ke umyalo woMsindisi ucacile.” Spirit of Prophecy, volume 3, 211.

The “history of the life, death, and resurrection of Jesus,” summarizes Christ’s work for mankind, and witnesses unto the three steps, and those three steps are the “truth.” The Hebrew word “truth,” represents Jesus, who is the first and last, the beginning and ending and the Alpha and Omega, and the word itself consist of the first and last letters representing the same thing, for as Alpha and Omega, Jesus illustrates the end of a thing, with the beginning of a thing. Christ’s life, death and resurrection are truth, for among other things they are represented by three steps, and the first and last step are both “life,” for “life” and “resurrection” are both “life.” The middle letter in the Hebrew word is the thirteenth letter of the alphabet, and thirteen is a symbol of rebellion, and Christ’s death was brought about by the rebellion of Satan and the sons of Adam, who joined in his rebellion.

“Umlando wokuphila, wokufa, nowokuvuka kukaJesu,” ufingqa umsebenzi kaKristu ngenxa yesintu, futhi ufakaza ngezinyathelo ezintathu, futhi lezo zinyathelo ezintathu ziyilo “iqiniso.” Igama lesiHeberu elithi “iqiniso,” limele uJesu, onguwokuqala nowokugcina, isiqalo nesiphetho, no-Alfa no-Omega, futhi lelo gama ngokwalo liqukethe izinhlamvu zokuqala nezokugcina ezimele into efanayo, ngokuba njengoba engu-Alfa no-Omega, uJesu ubonakalisa ukuphela kwento kanye nesiqalo sento. Ukuphila, ukufa, nokuvuka kukaKristu kuyiqiniso, ngokuba, phakathi kwezinye izinto, kumelwe yizinyathelo ezintathu, futhi isinyathelo sokuqala nesokugcina kokubili “kungukuphila,” ngokuba “ukuphila” “nokuvuka” kokubili “kungukuphila.” Uhlamvu oluphakathi egameni lesiHeberu luyinhlamvu yeshumi nantathu yohlamvu lwezinhlamvu, futhi ishumi nantathu liwuphawu lokuhlubuka, futhi ukufa kukaKristu kwaletshwa ukuhlubuka kukaSathane namadodana ka-Adamu, ahlanganyela ekuhlubukeni kwakhe.

The understanding of the Revelation of Jesus Christ in the book of Revelation is unsealed just before the close of human probation, and a primary element of the truth unsealed at that time is that Christ is the “truth,” the Alpha and Omega, who places his signature as the Alpha and Omega upon the truths that He has ordained to exist in His Word. When Sister White wrote, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” she is confirming, for those who will see, that the message of the three angels in Revelation chapter fourteen (which are also structured upon the same three steps, as “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” in the book of Daniel.

Ukuqondwa kweSambulo sikaJesu Kristu encwadini yeSambulo kuyavulwa uphawu ngaphambi nje kokuphela kwesikhathi sokuvivinywa komuntu, futhi into eyinhloko yeqiniso elivulwa uphawu ngaleso sikhathi ingukuthi uKristu uyi“qiniso,” u-Alfa no-Omega, obeka uphawu lwakhe njengo-Alfa no-Omega phezu kwamaqiniso awamisile ukuba abe khona eZwini Lakhe. Ngenkathi uDade White ebhala, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” uqinisekisa, kulabo abayakubona, ukuthi umyalezo wezingelosi ezintathu kuSambulo isahluko seshumi nane (nawo owakhiwe phezu kwalezo zinyathelo ezintathu ezifanayo, njengokuthi “impilo, ukufa, nokuvuka”), “cannot be fully demonstrated without the evidence contained” encwadini kaDaniyeli.

She is also identifying that the book of Daniel testifies of a Babylon “to come”, while the book of Revelation testifies of a Babylon that “has come” in the manner predicted by the book of Daniel. Further, the application identifies that “in order to appreciate” the book of Revelation, the book of Daniel “must be thoroughly understood”, for “it is the glorified light” from the book of Daniel “that brings out the life of Christ and the teachings” of the book of Revelation “with clearness and beauty.”

Ubuye futhi akhombise ukuthi incwadi kaDaniyeli ifakaza ngeBabiloni “elizayo”, kanti incwadi yeSambulo ifakaza ngeBabiloni “elifikile” ngendlela eyabikezelwa yincwadi kaDaniyeli. Ngaphezu kwalokho, ukusetshenziswa kwalokhu kukhombisa ukuthi “ukuze kuqashelwe ngokufanele” incwadi yeSambulo, incwadi kaDaniyeli “kufanele iqondwe ngokugcwele”, ngoba “kungukukhanya okukhazimulisiwe” okuvela encwadini kaDaniyeli “okuveza ukuphila kukaKristu nezimfundiso” zencwadi yeSambulo “ngokucaca nangobuhle.”

Her words can also be understood to identify that “the miracles of Jesus” represented in the book of Revelation are “a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found” when the prophecies of the book of Daniel are “compared with the history” of the book of Revelation. Further it can be recognized that when “Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me,’” that for spiritual Jews today, the book of Daniel is what testifies of the Revelation of Jesus Christ, and that revelation which is unsealed just before the close of probation is where eternal life is found.

Amazwi akhe angabuye aqondwe njengakhomba ukuthi “izimangaliso zikaJesu” ezimelwe encwadini yesAmbulo “ziwubufakazi bobuNkulunkulu bakhe; kodwa ubufakazi obunamandla kakhulu bokuthi unguMhlengi womhlaba buyatholakala” lapho iziprofetho zencwadi kaDaniyeli “ziqhathaniswa nomlando” wencwadi yesAmbulo. Ngaphezu kwalokho kungabonakala ukuthi lapho “uJesu ethi kumaJuda, ‘Hlolani imiBhalo; ngokuba nina nicabanga ukuthi kuyo ninokuphila okuphakade, futhi yiyo efakaza ngami,’” khona-ke kumaJuda omoya anamuhla, incwadi kaDaniyeli iyona efakaza ngesAmbulo sikaJesu Kristu, futhi leso sambulo esambulwa ngaphambi nje kokuphela kwesikhathi somusa siyindawo lapho kutholakala khona ukuphila okuphakade.

The book of Daniel sets forth the prophetic truths that are brought to perfection in the book of Revelation. It is structured upon the three steps that are represented by the Hebrew word for “truth”, and therefore the book itself represents a test for the generation when these facts are unsealed and revealed. Jesus Himself, as the Alpha and Omega, is directly emphasized in the very first words and chapter of the book of Revelation. These articles have also shown that Daniel chapter one possesses the same prophetic structure and characteristics of the first angel’s message of Revelation chapter fourteen.

Incwadi kaDaniyeli ibeka obala amaqiniso esiprofetho alethwa ekuphelelisweni kwawo encwadini yeSambulo. Yakhiwe phezu kwezinyathelo ezintathu ezimelelwa yigama lesiHeberu elisho “iqiniso”, ngakho-ke incwadi uqobo lwayo imelela uvivinyo esizukulwaneni lapho la maqiniso evulwa uphawu futhi embulwa. UJesu uqobo lwaKhe, njengo-Alfa no-Omega, ugcizelelwa ngokuqondile emazwini okuqala kanye nasesahlukweni sokuqala sencwadi yeSambulo. Lezi zihloko ziphinde zabonisa ukuthi isahluko sokuqala sikaDaniyeli sinokwakheka okufanayo kwesiprofetho kanye nezimpawu ezifanayo nesigijimi sengwezi yokuqala seSambulo isahluko seshumi nane.

The first angel’s message and Daniel chapter one, both identify the three-step testing process that is the signature of Alpha and Omega. The chapter begins with literal Babylon conquering literal Judah, and the book leads to the last battle between Babylon and Judah represented in the last six verses of Daniel chapter eleven. In those verses spiritual Babylon is conquered by spiritual Judah, just as Michael stands up and human probation closes. Those verses represent the end of the prophetic history of the war between Babylon and Judah. In those verses, the healing of the deadly wound is illustrated.

Umyalezo wengelosi yokuqala kanye noDaniyeli isahluko sokuqala, kokubili kuveza inqubo yokuvivinywa yezinyathelo ezintathu eyisibonakaliso esivelele sika-Alfa no-Omega. Lesi sahluko siqala ngeBabiloni elingokoqobo linqoba uJuda ongokoqobo, futhi le ncwadi iholela empini yokugcina phakathi kweBabiloni noJuda emelwe emavesini ayisithupha okugcina kaDaniyeli isahluko seshumi nanye. Kulawo mavesi iBabiloni likamoya liyanqotshwa uJuda likamoya, njengoba uMikayeli esukuma futhi isikhathi sokuvivinywa komuntu sivala. Lawo mavesi amele ukuphela komlando wesiprofetho wempi ephakathi kweBabiloni noJuda. Kulawo mavesi kuboniswa ukuphulukiswa kwesilonda esibulalayo.

The verses that describe the healing of the deadly wound begins with verse forty of Daniel eleven, which begins with the words, “And at the time of the end.” The “time of the end” in the verse represents 1798, when the papacy was delivered its deadly wound. The verses then tell the story of how the deadly wound is healed, as the papacy conquers, first its enemy, the king of the south (the Soviet Union), second its ally, the glorious land (the United States), and third its victim, Egypt (the United Nations). In verse forty-five the papacy (the king of the north), comes to its end, with none to help. The story of the healing of the deadly wound of the papacy in the verses begins with the fall of the papacy in 1798, and it ends with the final rise and fall of the papacy. The verses between the opening of the passage and the closing of the passage identify the rebellion in the middle.

Amavesi achaza ukuphulukiswa kwesilonda esibulalayo aqala ngevesi lamashumi amane kuDaniyeli ishumi nanye, eliqala ngamazwi athi, “Nangesikhathi sokuphela.” “Isikhathi sokuphela” kuleli vesi simela u-1798, lapho upapa anikwa khona isilonda sawo esibulalayo. Amavesi abe eselandisa indaba yokuthi leso silonda esibulalayo siphulukiswa kanjani, njengoba upapa enqoba, kuqala isitha sawo, inkosi yaseningizimu (iSoviet Union), okwesibili umfelandawonye waso, izwe elikhazimulayo (i-United States), okwesithathu isisulu saso, iGibhithe (i-United Nations). Evesini lamashumi amane nanhlanu upapa (inkosi yasenyakatho) ufinyelela ekupheleni kwawo, kungekho ozowusiza. Indaba yokuphulukiswa kwesilonda esibulalayo sikapapa kula mavesi iqala ngokuwa kukapapa ngo-1798, futhi iphela ngokuvuka kokugcina nokuwa kukapapa. Amavesi aphakathi kokuvulwa kwalesi siqephu nokuvalwa kwalesi siqephu aveza ukuhlubuka okuphakathi.

The Hebrew word for “truth” was created by the first letter, the thirteenth letter and the last letter of the Hebrew alphabet being combined. Thirteen is a number that symbolizes rebellion, and the history between the first and the last. In the final passage of prophecy in the book of Daniel, the same warfare that is represented in the very first verses of the book is represented. Those verses introduce chapter one, where we find the three-step testing process that is the truth. Then in the final passage we find the same three steps as it begins with the first fall of the papacy and ends with the last fall of the papacy, and couched in the middle is the rebellion of the last days.

Igama lesiHebheru elisho “iqiniso” lakhiwa ngokuhlanganiswa kohlamvu lokuqala, uhlamvu lweshumi nantathu, nohlamvu lokugcina lwezinhlamvu zesiHebheru. Ishumi nantathu liyinombolo efanekisela ukuhlubuka, kanye nomlando ophakathi kokuqala nokokugcina. Esigabeni sokugcina sesiprofetho encwadini kaDaniyeli, impi efanayo emelwe emavesini okuqala kakhulu encwadi nayo imelwe. Lawo mavesi ethula isahluko sokuqala, lapho sithola khona inqubo yokuvivinywa enezinyathelo ezintathu eyona iqiniso. Khona-ke esigabeni sokugcina sithola lezo zinyathelo ezintathu ezifanayo, njengoba siqala ngokuwa kokuqala kopapa bese siphetha ngokuwa kokugcina kopapa, kanti phakathi kufihlwe ukuhlubuka kwezinsuku zokugcina.

Within those final six verses of Daniel chapter eleven, is a second witness to the truth, for the first geographical power the papacy needed to overthrow (the king of the south) is a symbol of the dragon power, as is the last of the three geographical powers (Egypt). The three-step conquering that is necessary for the deadly wound to be healed, begins with the king of the south that is a symbol of the dragon power of atheism, and the last of the three powers, represented by Egypt, is the primary biblical symbol of the atheism associated with the dragon. In fact, the word translated as “south” in verse forty of the passage is “negeb,” which is sometimes translated as Egypt. The three obstacles have the signature of truth, for the first obstacle is the last obstacle. The power in the middle is the glorious land (the United States). The United States is where the rebellion of the Sunday law is brought about, and the symbol of the United States when it began was thirteen colonies.

Phakathi kwalawo mavesi ayisithupha okugcina esahlukweni seshumi nanye sikaDaniyeli, kukhona ubufakazi besibili beqiniso, ngokuba amandla okuqala endawo upapa ayedinga ukuwachitha (inkosi yaseningizimu) awuphawu lwamandla kadrako, njengoba kunjalo nangokugcina kulawo mandla amathathu endawo (iGibhithe). Ukunqoba okuyizinyathelo ezintathu okudingekayo ukuze kuphole isilonda esibulalayo kuqala ngenkosi yaseningizimu, eyisibonakaliso samandla kadrako okungakholelwa ebukhoneni bukaNkulunkulu, kanti awokugcina kulawo mandla amathathu, amelwe yiGibhithe, awuphawu oluyinhloko lweBhayibheli lokungakholelwa ebukhoneni bukaNkulunkulu okuhlotshaniswa nodrako. Empeleni, igama elihunyushwe ngokuthi “eningizimu” evesini lamashumi amane laleso siqephu lingu “negeb,” okuyigama elihunyushwa ngezinye izikhathi ngokuthi iGibhithe. Lezi zithiyo ezintathu ziphethe uphawu lweqiniso, ngokuba isithiyo sokuqala siyisithiyo sokugcina. Amandla aphakathi yizwe elikhazimulayo (i-United States). I-United States yilapho ukuhlubuka komthetho weSonto kulethwa khona, futhi uphawu lwe-United States ngesikhathi iqala lwalungamakoloni ayishumi nantathu.

The signature of Alpha and Omega pervades the book of Daniel, and provides the witness that, when brought together with the book of Revelation, establishes the divinity of Jesus Christ. In terms of Daniel chapter twelve, and the three-step testing process that occurs in the generation when the book is unsealed; to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as the wicked. In terms of Revelation chapter fourteen, to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as worshipping the beast and his image.

Uphawu luka-Alfa no-Omega lugcwele kuyo yonke incwadi kaDaniyeli, futhi lunikeza ubufakazi bokuthi, lapho luhlanganiswa nencwadi yesAmbulo, lumisa ubuNkulunkulu bukaJesu Kristu. Ngokwezahluko zeshumi nambili zencwadi kaDaniyeli, kanye nenqubo yokuvivinywa yezigaba ezintathu eyenzeka esizukulwaneni lapho incwadi ivulwa; ukwenqaba isambulo sesakhiwo sencwadi kaDaniyeli, kungukuba phakathi kwalabo abachazwa njengababi. Ngokwesahluko seshumi nane sencwadi yesAmbulo, ukwenqaba isambulo sesakhiwo sencwadi kaDaniyeli, kungukuba phakathi kwalabo abachazwa njengabakhonza isilo nomfanekiso waso.

The book of Revelation identifies that just before probation closes the Revelation of Jesus Christ is unsealed, and the Revelation of Jesus Christ includes the unsealing of the structure of the book of Daniel.

Incwadi yesAmbulo iveza ukuthi, ngaphambi nje kokuba isikhathi somusa siphele, isAmbulo sikaJesu Kristu siyavulwa, futhi isAmbulo sikaJesu Kristu sihlanganisa ukuvulwa kwesakhiwo sencwadi kaDaniyeli.

> “Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that ‘at the end of the days’—in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end…. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.

> “Ehlonishwe ngabantu ngemithwalo yemfanelo yombuso nangemfihlo yemibuso ephethe ukubusa komhlaba wonke, uDaniyeli wahlonishwa nguNkulunkulu njengenxusa laKhe, futhi wanikwa izambulo eziningi ngezimfihlakalo zezikhathi ezizayo. Iziprofetho zakhe ezimangalisayo, njengoba zalotshwa nguye ezahlukweni 7 kuya ku-12 zencwadi ethwala igama lakhe, azizange ziqondwe ngokupheleleyo ngisho nangumprofethi ngokwakhe; kodwa ngaphambi kokuba imisebenzi yokuphila kwakhe iphele, wanikwa isiqinisekiso esibusisekile sokuthi ‘ekupheleni kwezinsuku’—esikhathini sokuvala somlando waleli zwe—wayeyovunyelwa futhi ukuba ame esabelweni nasendaweni yakhe. Akazange anikwe ukuba aqonde konke lokho uNkulunkulu ayekwambulile ngenhloso yobunkulunkulu. ‘Vala amazwi, unamathisele incwadi uphawu,’ wayalwa kanjalo maqondana nemibhalo yakhe yesiprofetho; lokhu kwakumelwe kunamatheliswe uphawu ‘kuze kube yisikhathi sokuphela.’ ‘Hamba indlela yakho, Daniyeli,’ ingelosi yaphinde yayala isithunywa esithembekile sikaJehova; ‘ngokuba amazwi avaliwe futhi anamathiselwe uphawu kuze kube yisikhathi sokuphela…. Kepha wena hamba indlela yakho kuze kube sekupheleni; ngoba uyakuphumula, ume esabelweni sakho ekupheleni kwezinsuku.’ Daniyeli 12:4, 9, 13.

> “As we near the close of this world’s history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. ‘The wise shall understand’ (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God’s people all through the centuries, the promise is, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.” Prophets and Kings, 547.

> “Njengoba sisondela ekupheleni komlando waleli zwe, iziprofetho ezalotshwa nguDaniyeli zifuna ukunakwa kwethu okukhethekile, njengoba zihlobene nesikhathi impela esiphila kuso. Kanye nazo kufanele kuhlanganiswe izimfundiso zencwadi yokugcina yeMibhalo yeTestamente Elisha. USathane uholele abaningi ekukholweni ukuthi izingxenye zesiprofetho zemibhalo kaDaniyeli nekaJohane umambuli azinakuqondwa. Kodwa isithembiso sicacile ukuthi isibusiso esikhethekile siyohambisana nokutadishwa kwalezi ziprofetho. ‘Abahlakaniphileyo bayokuqonda’ (ivesi 10), kwashiwo ngemibono kaDaniyeli eyayizakwambulwa ngezinsuku zokugcina; futhi ngesambulo uKristu asinika inceku yaKhe uJohane ukuze siqondise abantu bakaNkulunkulu kuzo zonke izinkathi zeminyaka, isithembiso sithi, ‘Ubusisiwe ofundayo, nabezwayo amazwi alesi siprofetho, begcine nezinto ezilotshwe kuso.’ IsAmbulo 1:3.” Prophets and Kings, 547.

Speaking in the future tense to her day and age, Sister White stated, “as we near the close of this world’s history”, “‘the wise will understand,” that “the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living.” The “many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters seven to twelve of the book bearing his name,” are “to be unsealed in the latter days.”

Ekhuluma ngenkathi ezayo ngokuphathelene nesikhathi nesizukulwane sakhe, uDade White wathi, “njengoba sisondela ekupheleni komlando waleli zwe”, “‘abahlakaniphileyo bayakuqonda,” ukuthi “iziprofetho ezalotshwa nguDaniyeli zifuna ukunakwa kwethu okukhethekile, njengoba zihlobene nalesi kanye isikhathi esiphila kuso.” “Izambulo eziningi zezimfihlakalo zezinkathi ezizayo. Iziprofetho zakhe ezimangalisayo, njengoba zalotshwa nguye ezahlukweni zesikhombisa kuya kweshumi nambili zencwadi ethwele igama lakhe,” “ziyakwambulwa ezinsukwini zokugcina.”

When the book of Daniel is unsealed, it produces a three-step purification process, that tests the generation that is living when the Lion of the tribe of Judah gives the book of Daniel to His people. In Revelation ten, Sister White informs us the angel that descended was “no less a personage than Jesus Christ.” In Revelation ten, the angel had a little book open in His hand, that John was commanded to take and eat. That book was unsealed by the Lion of the tribe of Judah, who is no less a personage than Jesus Christ, so the book John was commanded to eat was the little book of Daniel.

Lapho incwadi kaDaniyeli ivulwa izimpawu, iveza inqubo yokuhlanzwa enezigaba ezintathu, evivinya isizukulwane esiphila ngesikhathi iNgonyama yesizwe sakwaJuda inika abantu Bayo incwadi kaDaniyeli. KuSambulo isahluko seshumi, uDadewethu White usazisa ukuthi ingelosi eyehla “yayingeyena omunye ngaphandle kukaJesu Kristu uqobo.” KuSambulo isahluko seshumi, ingelosi yayinencwadana evuliwe esandleni Sayo, uJohane ayalwa ukuba ayithathe ayidle. Leyo ncwadi yavulwa izimpawu yiNgonyama yesizwe sakwaJuda, engeyena omunye ngaphandle kukaJesu Kristu uqobo, ngakho-ke incwadi uJohane ayalwa ukuba ayidle kwakuyincwadana kaDaniyeli.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

> “KwakuyiNgonyama yesizwe sakwaJuda eyavula izimpawu zencwadi, yanika uJohane isambulo salokho okumelwe kube khona kulezi zinsuku zokugcina.

> “Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

> “UDaniyeli wema esabelweni sakhe ukuze athwale ubufakazi bakhe obabubekwe uphawu kwaze kwaba yisikhathi sokuphela, lapho kwakufanele kumenyezelwe emhlabeni wethu umlayezo wengelosi yokuqala. Lezi zindaba zibaluleke ngokungenamkhawulo kulezi zinsuku zokugcina; kodwa ngesikhathi ‘abaningi beyohlanzwa, benziwe mhlophe, bahlolwe,’ ‘ababi bayokwenza okubi; futhi akekho kwabayobabi oyakuqonda.’ Yeka ukuthi lokhu kuyiqiniso kangakanani! Isono singukweqa umthetho kaNkulunkulu; futhi labo abangeke bamukele ukukhanya mayelana nomthetho kaNkulunkulu abayikuqonda ukumemezelwa kwemiyalezo yengelosi yokuqala, neyesibili, neyesithathu. Incwadi kaDaniyeli yembulwa ekwambulweni kuJohane, futhi isiholela phambili iye ezigcawini zokugcina zomlando walomhlaba.”

> “Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 115.

> “Ingabe abafowethu bazokugcina engqondweni ukuthi siphila phakathi kwezingozi zezinsuku zokugcina na? Fundani iSambulo sihlangene noDaniyeli. Fundisani lezi zinto.” Testimonies to Ministers, 115.

To reject the revelation of the structure of the book of Daniel, that is now being unsealed, is to be among those that are identified as the wicked. The first six chapters of Daniel establish the prophetic structure that represents the prophetic history of Adventism, the earth beast, the seventy symbolic years of Isaiah chapter twenty-three, the two horns of Protestantism and Republicanism, the prophetic history of the first and second angels’ messages, and the history of the three angels’ messages. The last six chapters of Daniel identify the prophetic messages that are unsealed in the beginning and ending of all these previously mentioned histories.

Ukwenqaba isambulo sesakhiwo sencwadi kaDaniyeli, manje esesuswa uphawu lwayo, kuwukuba phakathi kwalabo abachazwa njengababi. Izahluko eziyisithupha zokuqala zikaDaniyeli zimisa isakhiwo sesiprofetho esimelela umlando wesiprofetho wobu-Adventisti, isilo somhlaba, iminyaka engamashumi ayisikhombisa engokomfanekiso ka-Isaya isahluko samashumi amabili nantathu, izimpondo ezimbili zobuProthestani nobuRiphabhulikhi, umlando wesiprofetho wemiyalezo yengelosi yokuqala neyesibili, kanye nomlando wemiyalezo yezingelosi ezintathu. Izahluko eziyisithupha zokugcina zikaDaniyeli zikhomba imiyalezo yesiprofetho esuswa uphawu lwayo ekuqaleni nasekupheleni kwayo yonke leyo milando eshiwo ngaphambili.

Chapter one of Daniel is the history of the movement of the first angel, in the beginning of the history of the earth beast. Chapters one through three is the history of the movement of the third angel, at the ending of the history of the earth beast. Chapter four is to be aligned with chapter one, as the beginning, and chapters five and six, are to be aligned with chapters one through three, as the ending. The increase of knowledge that is represented in chapters seven, eight and nine is to be aligned with chapter one as the beginning history. The increase of knowledge that is represented in chapters ten, eleven and twelve is to be aligned with chapters one through three as the ending history.

Isahluko sokuqala sikaDaniyeli siwumlando wokunyakaza kwengelosi yokuqala, ekuqaleni komlando wesilo somhlaba. Izahluko zokuqala kuya kwezintathu ziwumlando wokunyakaza kwengelosi yesithathu, ekupheleni komlando wesilo somhlaba. Isahluko sesine kufanele sihambisane nesahluko sokuqala, njengesiqalo; kuthi izahluko zesihlanu nezesithupha, zihambisane nezahluko zokuqala kuya kwezintathu, njengokuphela. Ukwanda kolwazi okumelelwe ezahlukweni zesikhombisa, zesishiyagalombili nezesishiyagalolunye kufanele kuhambisane nesahluko sokuqala njengomlando wesiqalo. Ukwanda kolwazi okumelelwe ezahlukweni zeshumi, zeshumi nanye, neshumi nambili kufanele kuhambisane nezahluko zokuqala kuya kwezintathu njengomlando wokuphela.

Line upon line, this application identifies the beginning history of the earth beast as chapters one, four, seven, eight and nine. The application also identifies the ending history of the earth beast as chapters one through three, chapters five, six and ten through twelve. Thus, the book of Daniel is set forth as both the beginning and the ending of the earth beast.

Umugqa phezu komugqa, lolu hlelo lokusebenza lubonisa umlando wokuqala wesilo somhlaba njengezahluko zokuqala, ezesine, zesikhombisa, zesishiyagalombili nezesishiyagalolunye. Lolu hlelo lokusebenza luphinde lubonise umlando wokugcina wesilo somhlaba njengezahluko zokuqala kuya kwezintathu, isahluko sesihlanu, esesithupha, kanye nezesishiyagalombili kuya kweziyishumi nambili. Ngakho-ke, incwadi kaDaniyeli ibekwa obala njengokubili ukuqala nokuphela kwesilo somhlaba.

The beginning of the earth beast can then be identified as Daniel chapter one, for chapter four, is to go over the top of chapter one (line upon line). Chapters seven, eight and nine are also to go over the top of chapter one. Therefore, the beginning of the history of the earth beast is represented by Daniel chapter one.

Ukuqala kwesilo somhlaba kungabonakala-ke njengokukuDaniyeli isahluko sokuqala, ngoba isahluko sesine kufanele sidlule phezu kwesahluko sokuqala (umugqa phezu komugqa). Izahluko zesikhombisa, zesishiyagalombili nezesi-9 nazo kufanele zidlule phezu kwesahluko sokuqala. Ngakho-ke, ukuqala komlando wesilo somhlaba kufanekiselwa nguDaniyeli isahluko sokuqala.

So too, with the ending of the earth beast. The ending of the history of the earth beast is represented by chapters one through three, and chapters five, six, ten, eleven and twelve are to go over the top of the first three chapters (line upon line), thus the ending of the history of the earth beast is represented by the first three chapters of Daniel.

Kunjalo futhi nangokuphela kwesilo sasemhlabeni. Ukuphela komlando wesilo sasemhlabeni kumelwe yizahluko zokuqala kuya kwezintathu, futhi izahluko zesihlanu, zesithupha, zeshumi, zeshumi nanye, nezeshumi nambili kufanele zidlulele phezu kwezahluko ezintathu zokuqala (umugqa phezu komugqa); ngaleyo ndlela, ukuphela komlando wesilo sasemhlabeni kumelwe yizahluko ezintathu zokuqala zikaDaniyeli.

Chapter one represents the beginning and then chapters one through three represent the ending, and the structure of one and then three, identifies that the prophetic structure of the book of Daniel, is identical to the prophetic structure of the three angels of Revelation fourteen. There as in Daniel, the first angel represents a separate history, but is also one third of the history of the three angels. Simultaneously, as this recognition identifies and emphasizes the three and one combination, it is also the structure of the Hebrew word truth, which represents not only Christ, and the creative power of God, but also a three-step testing and purification process, that is represented in both Daniel chapter one, and then again in Daniel chapters one through three.

Isahluko sokuqala simelela ukuqala, bese kuthi izahluko zokuqala kuze kufike kwesesithathu zimelele ukuphela; futhi ukwakheka kokukodwa bese kuba kokuthathu, kukhomba ukuthi ukwakheka kwesiprofetho sencwadi kaDaniyeli kuyefana nokwakheka kwesiprofetho sezingelosi ezintathu zesAmbulo 14. Lapho, njengakuDaniyeli, ingelosi yokuqala imelela umlando ohlukile, kodwa futhi iyingxenye eyodwa kwezintathu yomlando wezingelosi ezintathu. Ngesikhathi esifanayo, njengoba lokhu kuqaphela kukhomba futhi kugcizelela inhlanganisela yokuthathu nokukodwa, kuyisona futhi isakhiwo segama lesiHeberu elithi iqiniso, elingameleli uKristu kuphela, namandla kaNkulunkulu okudala, kodwa futhi nenqubo yezigaba ezintathu yokuvivinya neyokuhlanza, emelwe kokubili kuDaniyeli isahluko sokuqala, bese kuphinde futhi kuDaniyeli izahluko zokuqala kuze kufike kwesesithathu.

Jesus, who is the truth, is also the First and the Last, and in that regard the history of the movement of the first angel is repeated to the very letter in the history of the three angels, so it is prophetically acceptable to place the first three chapters of Daniel over the top of Daniel chapter one, for the beginning always illustrates the ending. The book of Daniel then becomes the “little book” that is in the angel’s hand, for the “little book” of Daniel can be fully represented in Daniel chapter one.

UJesu, oyilo iqiniso, futhi unguQalo noPhela, futhi ngalokho umlando wokuhamba kwengelosi yokuqala uyaphindwa ngokunembile ngokuphelele emlandweni wezingelosi ezintathu; ngakho-ke kuyamukeleka ngokwesiprofetho ukubeka izahluko ezintathu zokuqala zikaDaniyeli phezu kwesahluko sokuqala sikaDaniyeli, ngokuba ukuqala kuhlale kufanekisa isiphetho. Incwadi kaDaniyeli ngalokho iba “yincwadi encane” esesandleni sengelosi, ngokuba “incwadi encane” kaDaniyeli ingamelwa ngokuphelele esahlukweni sokuqala sikaDaniyeli.

We will continue our study of the book of Daniel in the next article.

Sizoqhubeka nesifundo sethu sencwadi kaDaniyeli esihlokweni esilandelayo.

> “Among those sought for by the officers who were preparing to fulfill the provisions of the royal decree, were Daniel and his friends. When told that according to the decree they also must die, ‘with counsel and wisdom’ Daniel inquired of Arioch, the captain of the king’s guard, ‘Why is the decree so hasty from the king?’ Arioch told him the story of the king’s perplexity over his remarkable dream, and of his failure to secure help from those in whom he had hitherto placed fullest confidence. Upon hearing this, Daniel, taking his life in his hands, ventured into the king’s presence and begged that time be granted, that he might petition his God to reveal to him the dream and its interpretation.

> “Phakathi kwalabo ababefunwa izinduna ezazilungiselela ukufeza izimiso zesinqumo sobukhosi, kwakukhona uDaniyeli nabangane bakhe. Lapho etshelwa ukuthi ngokwaleso sinqumo nabo kwakumelwe bafe, ‘ngokweluleka nangokuhlakanipha’ uDaniyeli wabuza ku-Ariyoki, induna yabalindi benkosi, wathi, ‘Kungani isinqumo sivela enkosini ngokushesha okungaka na?’ U-Ariyoki wamtshela indaba yokudideka kwenkosi ngenxa yephupho layo elimangalisayo, nokwehluleka kwayo ukuthola usizo kulabo eyayibeke kubo kuze kube yileso sikhathi ithemba elikhulu kunawo wonke. Esekuzwile lokhu, uDaniyeli, ebeka ukuphila kwakhe engcupheni, wangena phambi kwenkosi wacela ukuba anikwe isikhathi, ukuze anxuse uNkulunkulu wakhe ukuba amambulele iphupho nencazelo yalo.”

> “To this request the monarch acceded. ‘Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.’ Together they sought for wisdom from the Source of light and knowledge. Their faith was strong in the consciousness that God had placed them where they were, that they were doing His work and meeting the demands of duty. In times of perplexity and danger they had always turned to Him for guidance and protection, and He had proved an ever-present help. Now with contrition of heart they submitted themselves anew to the Judge of the earth, pleading that He would grant them deliverance in this their time of special need. And they did not plead in vain. The God whom they had honored, now honored them. The Spirit of the Lord rested upon them, and to Daniel, ‘in a night vision,’ was revealed the king’s dream and its meaning.

> “Nkosi yavuma kulokho kuncenga. ‘UDaniyeli wase eya endlini yakhe, wayesewazisa lo daba kuHananiya, kuMishayeli, naku-Azariya, abangane bakhe.’ Bonke ndawonye bafuna ukuhlakanipha kuMthombo wokukhanya nolwazi. Ukukholwa kwabo kwakunamandla ekuqapheliseni ukuthi uNkulunkulu wayebabeke lapho ababekhona, nokuthi babenza umsebenzi waKhe futhi behlangabezana nezimfuno zomsebenzi. Ezikhathini zokudideka nezingozi babehlale bephendukela kuYe ukuze bathole ukuqondiswa nokuvikelwa, futhi Wayezibonakalisile njengosizo oluhlala luseduze. Manje, ngokuphenduka kwenhliziyo, bazithoba futhi kuMahluleli womhlaba, bencenga ukuthi abanike ukukhululwa kulesi sikhathi sabo sesidingo esikhethekile. Futhi abazange bancenge ngeze. UNkulunkulu ababemhloniphile, manje wabahlonipha. UMoya weNkosi wehlela phezu kwabo, futhi kuDaniyeli, ‘embonweni wasebusuku,’ kwembulwa iphupho lenkosi nencazelo yalo.”

> “Daniel’s first act was to thank God for the revelation given him. ‘Blessed be the name of God forever and ever,’ he exclaimed; ‘for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king’s matter.’” Prophets and Kings, 493, 494.

> “Isenzo sokuqala sikaDaniyeli kwakuwukubonga uNkulunkulu ngesambulo asinikiweyo. Wamemeza wathi, ‘Mabongwe igama likaNkulunkulu kuze kube phakade naphakade; ngokuba ukuhlakanipha namandla kungokwaKhe; futhi Uyaguqula izikhathi nezinkathi; Uyasusa amakhosi, amise amakhosi; Unika abahlakaniphileyo ukuhlakanipha, nalabo abaqondayo ulwazi; Wembula izinto ezijulile neziyimfihlo; Uyakwazi okusebumnyameni, nokukhanya kuhlala naYe. Ngiyakubonga, ngikudumise, wena Nkulunkulu wawobaba, ongiphe ukuhlakanipha namandla, futhi ongenzile ngazi manje lokho ebesikucelile Kuwe: ngokuba manje Usenzele kwaziwa udaba lwenkosi.’” Prophets and Kings, 493, 494.

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