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# The Book of Daniel - Number Eight

Incwadi kaDaniyeli - Inombolo Yesishiyagalombili

A Process

Inqubo

Author

Jeff Pippenger

Published

December 3, 2023

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> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> Ngomnyaka wesithathu wokubusa kukaJehoyakimi inkosi yakwaJuda, uNebukadinesari inkosi yaseBabiloni weza eJerusalema walivimbezela. INkosi yanikela uJehoyakimi inkosi yakwaJuda esandleni sayo, kanye nengxenye yezitsha zendlu kaNkulunkulu; eyazithwala yaziyisa ezweni laseShinari endlini kankulunkulu wayo; yazifaka izitsha endlini yomcebo kankulunkulu wayo. Daniyeli 1:1, 2.

The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.

Izincwadi zikaDaniyeli nezeSambulo ziyincwadi eyodwa, futhi imigqa efanayo yesiprofetho emelwe encwadini kaDaniyeli iyathathwa encwadini yeSambulo. ISambulo sikaJesu Kristu simele umlayezo wokugcina wesiprofetho ovulwa uphawu kancane ngaphambi kokuvalwa komusa wokuvivinywa.

Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Amaqiniso ayekade aqondwa kahle encwadini yeSambulo esikhathini esedlule, kodwa evalwe isiko nesithethe, asengamaqinisiso; futhi namuhla ayavulwa futhi yiNgonyama yesizwe sakwaJuda, futhi lawo maqiniso manje embula ukugcwaliseka kwawo okuphelele.

Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Amaqiniso esikhathini esedlule ayeqondwe ngokufanele encwadini kaDaniyeli, kodwa abe evalwe ngesiko nangesiNtu esedluliselwa ngezizukulwane, aselokhu eyiqiniso; futhi namuhla ayaphinde avulwe yiNgonyama yesizwe sakwaJuda, futhi lawo maqiniso manje embula ukugcwaliseka kwawo okuphelele.

Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.

UDaniyeli umane nje abe ngowokuqala ezincwadini ezimbili ezimelela iSambulo sikaJesu Kristu.

Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.

UJehoyakimi uwuphawu lokunikwa amandla komlayezo wokuqala enhlanganweni yenguquko. Futhi uwuphawu lwesivumelwano, ngokuba ukuguqulwa kwegama kukhomba ngokwesiprofetho ukuqala kobudlelwane besivumelwano. Ubudlelwane besivumelwano uNkulunkulu angena kubo nabantu ababekade bengezona abantu besivumelwano sikaNkulunkulu, buqala ekunikweni amandla komlayezo wokuqala.

> Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.

> Nina enake ningesiso isizwe, kodwa manje seniyisizwe sikaNkulunkulu; nina enaningazuzanga umusa, kodwa manje seniwuzuzile umusa. 1 Peteru 2:10.

The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.

Uphawu lokuguqulwa kwegama olumele ubuhlobo besivumelwano lumiswa ngokuguqulwa kwegama lika-Abrama laba ngu-Abrahama, elikaSarayi laba nguSara, elikaJakobe laba ngu-Israyeli, nelikaSawulu laba nguPawulu. Kukhona nabanye ofakazi balolu phawu, kodwa esahlukweni sokuqala sikaDaniyeli, igama likaDaniyeli liguqulwa laba nguBeliteshazari, nelikaHananiya laba nguShadiraki, elikaMishayeli laba nguMeshaki, nelika-Azariya laba ngu-Abedenego.

When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.

Lapho iNkosi ingena ebudlelwaneni besivumelwano nesizwe, ngesikhathi esifanayo idlula esizweni sangaphambili sesivumelwano. UJehoyakimi umele abantu besivumelwano abadlulwayo, kanti uDaniyeli, uHananiya, uMishayeli no-Azariya bamele abantu besivumelwano abese bekhethwa. Lapho abantu bengena ebudlelwaneni besivumelwano, base bevivinywa ukuthi bazogcina yini imigomo yesivumelwano. Lokho kuvivinywa kufanekiswa isenzo sokudla.

Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.

U-Adamu no-Eva bahluleka esivivinyweni ngesenzo sokudla, futhi lapho uNkulunkulu engena okokuqala esivumelwaneni nabantu abakhethiweyo, waqala lobo budlelwane ngokubavivinya ngemana. U-Israyeli wasendulo wagcina ehlulekile kuleso sivivinyo, kodwa ngokwenza njalo wanikeza ukubhekisela kokuqala nobufakazi bokuqala bokuthi isivivinyo sesivumelwano asisona isivivinyo esisodwa, kodwa siyinqubo yokuvivinywa. Esivivinyweni seshumi, banikelwa ukuba bafe ehlane phakathi neminyaka engamashumi amane eyalandela. UNkulunkulu wayesengena esivumelwaneni noJoshuwa noKalebi, ngaleyo ndlela enikeza ubufakazi bokuthi lapho iNkosi ingena esivumelwaneni nabantu abakhethiweyo, futhi idlula ngasohlangothini lwabantu besivumelwano sangaphambili. Ekupheleni kuka-Israyeli wasendulo, okwakuyisiqalo sika-Israyeli womoya futhi, inqubo yokugcina yokuvivinywa kuka-Israyeli wasendulo yayiyinqubo yokuqala yokuvivinywa kuka-Israyeli womoya, futhi yamiswa njengesiSinkwa saseZulwini. Lokho kwakube kufanekiswe yimana enqubweni yokuqala yokuvivinywa kwesivumelwano.

In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.

Kuleyo nqubo yokulingwa, eyayiyinqubo yokulingwa yokuqala kanye neyokugcina, uJesu wakhomba uvivinyo lweSinkwa sasezulwini lapho ethi labo abangabantu besivumelwano sakhe kumele badle inyama yakhe, baphuze negazi lakhe. Walahlekelwa abafundi abaningi kuleso sethulo kunanoma yisiphi esinye isikhathi enkonzweni yakhe. Leyo mpikiswano enkonzweni yakhe yayiyisiqongo somfanekiso wenqubo yokulingwa kwesivumelwano, futhi uDade White uphawula kabanzi ngaleso sehlakalo encwadini ethi The Desire of Ages, lapho isihloko sesahluko sithi “The Crisis in Galilee”. Igama elithi Galilee lisho “ihinji,” noma “indawo yokuphenduka,” futhi kuleso sahluko uchaza ukuthi kungani abafundi bamfulathela. Benqaba ukusebenzisa ubufakazi bakhe obumayelana nesidingo sokudla inyama yakhe nokuphuza igazi lakhe ngendlela efanele yesiprofetho. Wakhomba ukuthi babebambelele emasikweni nasezintweni zesintu zemibono yesiprofetho uSathane ayeyigxilise ekuqondeni kweBhayibheli kwa-Israyeli wasendulo. Lokho kungaqondi kahle kwabanika lokho ababecabanga ukuthi kwakuyizaba sokusebenzisa amazwi akhe ngokwenyama, esikhundleni sokuwasebenzisa ngokomoya. Uphinde aveze ukuthi lapho labo “abaphenduka” bamuka kuJesu (Galilee) abakhonjwa esahlukweni sesithupha sikaJohane (Johane 6:66), ababe besahamba naye akubange kusaba khona kuze kube phakade.

With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.

Njengenqubo yokuhlola yesivumelwano sokuqala neyesivumelwano sokugcina sika-Israyeli wasendulo, sithola ukuthi lapho uNkulunkulu engena ebudlelwaneni besivumelwano nabantu abakhethiweyo, ngaso leso sikhathi usuke edlula kubantu besivumelwano bangaphambili. Sithola futhi ukuthi uyabavivinya labo bantu, hhayi ngesivivinyo esisodwa kuphela, kodwa ngenqubo yokuvivinywa. Sibona futhi ukuthi leyo nqubo yokuvivinywa imelwe yinto okumelwe idliwe. Sithola futhi ukuthi lokho kudla kumele iZwi likaNkulunkulu, nokuthi isivivinyo sihlanganisa ukukhetha phakathi kwezinhlobo ezimbili zokudla okufanele kudliwe. Ingabe sidla kuyo yonke imithi uNkulunkulu athe singadla kuyo, noma sidla emthini esinqatshelwe ukuba sidle kuwo? Sithola futhi ukuthi ukukhetha ukuthi sidleni kuhlanganisa nesivivinyo sendlela esikudla ngayo ukudla esikunikwayo.

At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.

Ekupheleni kuka-Israyeli ongokomoya, ngesikhathi sokunyakaza kwamaMillerite, umlayezo wokuqala wanikwa amandla ngo-Agasti 11, 1840. UJehoyakimi lapho umelela amaProthestani ayesethathwa eyiswa eBabiloni ukuze abe ngamadodakazi alo. Babhekana novivinyo ngesikhathi ingelosi yesAmbulo isahluko 10 yehla, inencwadi encane evuliweyo esandleni sayo. Njengoba nje uJehoyakimi avukela izimfuno zikaNebukadinesari, kwase kuthi emva kwalokho aholelwe ekuthunjweni, kanjalo namaProthestani enqaba ukudla ukudla okwakusesandleni sengweleosi, ngenxa yamasiko nemikhuba ababekuphuma nakho eNkathini Yobumnyama.

By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.

Ngentwasahlobo ka-1844, inqubo yokuvivinywa yayisifinyelele “ekuguqukeni” kuJehoyakimi nakumaProthestani, futhi njengoba nje kwenzeka enqubweni yokuqala yokuvivinywa kuka-Israyeli ongokomoya, “baphenduka” bangabe besahamba noJesu. Kulowo mlando uDaniyeli, uHananiya, uMishayeli no-Azariya bamele amaMillerite, akhetha ukudla incwadi encane eyayimnandi emlonyeni wawo, kodwa yaba munyu eziswini zawo.

If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.

Uma sifaka u-Adamu no-Eva, sinezithunywa ezine zakudala ezifakazela ukuthi uvivinyo lumelelwa isenzo sokudla. Sinezithunywa eziningana ezingokwesiprofetho, zonke eziphethe uphawu lokuqala nolokugcina. Ubufakazi bovivinyo lwemana bungubufakazi bokuqala, futhi uvivinyo lweSinkwa saseZulwini luyisivivinyo sokuqala kwa-Israyeli ongokomoya, kuyilapho ngesikhathi esifanayo luyibufakazi bokugcina kwa-Israyeli wasendulo. Uvivinyo lwencwadi encane luyikho kokubili okokuqala nokokugcina. Luyisiphetho sokuzulazula kuka-Israyeli ongokomoya njengebandla ehlane, futhi luyisiqalo salabo abakhethwa ukuba babe ngabantu bakaNkulunkulu bokugcina abaqanjwe ngegama. AmaMillerite ayeyisiqalo sabantu bakaNkulunkulu abaqanjwe ngegama, ababemelwe ukubonwa njengophondo lweqiniso lobuProthestani. Kunezithunywa eziningana ngenqubo yokuvivinya eqala lapho umlayezo wokuqala unikwa amandla.

In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.

Kulezo zinqubo zokuvivinywa kufika “isikhathi sokuphenduka”, lapho cishe bonke abafundi befulathela. Ebufakazini bukaJoshuwa noKalebi, wonke u-Israyeli waphenduka wafuna ukubuyela eGibhithe. Ebandleni laseGalile, iningi labafundi lafulathela. Ngenxa yokuthi uJesu ungu-Alfa no-Omega, “isikhathi sokuphenduka” esimelwe ekugcineni kwenqubo yokuvivinywa siphinde sivezwe nasekuqaleni kwenqubo yokuvivinywa. Lapho imana inikezwa okokuqala u-Israyeli wasendulo, kwakukhona labo abaphenduka masinyane emiyalweni. Ekubhapathizweni kukaKristu Waphenduka waya ehlane. USister White usebenzisa uphawu lwesikhathi sokuphenduka ngendlela efundisayo kakhulu.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.

> “Kukhona izikhathi eziyizinguquko emlandweni wezizwe nowesonto. Ekubuseni kukaNkulunkulu, lapho lezi zinxushunxushu ezahlukene zifika, ukukhanya kwaleyo nkathi kunikezwa. Uma kwamukelwa, kuba khona inqubekela phambili ngokomoya; uma kwaliwa, kulandela ukuwohloka ngokomoya nokuphahlazeka komkhumbi. INkosi, eZwini layo, iveze umsebenzi wokuhlasela wevangeli njengoba uye waqhutshelwa phambili esikhathini esedlule, futhi uyokwenziwa esikhathini esizayo, kuze kufike empini yokuvala, lapho izinhlangano zikaSathane ziyokwenza umnyakazo wazo wokugcina omangalisayo. Kulelo Zwi siyaqonda ukuthi amandla asebenza manje yiwo ayongenisa impi yokugcina enkulu phakathi kokuhle nokubi—phakathi kukaSathane, inkosana yobumnyama, noKristu, iNkosana yokuphila. Kodwa ukunqoba okuzayo kwabantu abathanda nabamesabayo uNkulunkulu kuqinisekile njengokuthi isihlalo saKhe sobukhosi simi emazulwini.” Bible Echo, August 26, 1895.

When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.

Lapho imana inikwa u-Israyeli wasendulo okokuqala, ukukhanya kwalowo mlando kwanikezwa. Ekubhapathizweni kukaKristu, ukukhanya kwalowo mlando kwanikezwa. Ngo-Agasti 11, 1840 ukukhanya kwalowo mlando kwanikezwa. Ngamunye walawo maphuzu okuguquka uphawula ukuqala kwenqubo yokuvivinywa egcina iphelele kwenye futhi indawo yokuguquka, lapho abantu besivumelwano sangaphambili befulathela bahambe noKristu bengasahambi naye.

Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.

Ngenxa yokuthi lezi zinqubo ezihlukahlukene zokuvivinywa zimelela kokubili inqubo yokuvivinywa yabantu besivumelwano sakuqala kanye neyabantu besivumelwano esisha, kuneziphetho ezimbili zenqubo yokuvivinywa. Isiphetho senqubo yokuvivinywa, ngakho-ke inguquko yokugcina yabaProthestani emlandweni wamaMillerite, sasiyintwasahlobo ka-1844. Isiphetho senqubo yokuvivinywa (ekwindla ka-1844), noma inguquko kumaMillerite uqobo, safika ngemva kwenguquko yabantu bakaNkulunkulu bokuqala.

In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.

Emlandweni kaKristu, inqubo yokuhlolwa ibonakaliswa ngokuthi wahlanza ithempeli kabili, kanye ekuqaleni kwenkonzo yakhe, waphinde walihlanzisa futhi ekupheleni kwenkonzo yakhe.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Lapho uJesu eqala inkonzo Yakhe yasobala, wahlanza iThempeli ekungcolisweni kwalo okuyihlazo lokudelela okungcwele. Phakathi kwezenzo zokugcina zenkonzo Yakhe kwakukhona ukuhlanzwa kwesibili kweThempeli. Kanjalo-ke emsebenzini wokugcina wokuxwayisa izwe, kwenziwa izimemo ezimbili ezihlukile emabandleni. Umlayezo wengelosi yesibili uthi, ‘Liwile, liwile iBabiloni, umuzi omkhulu, ngokuba liphuzise zonke izizwe iwayini lolaka lobufebe balo’ (IsAmbulo 14:8). Futhi ekukhaleni okukhulu komlayezo wengelosi yesithathu kuzwakala izwi livela ezulwini lithi, ‘Phumani kulo, bantu bami, ukuze ningahlanganyeli ezonweni zalo, futhi ukuze ningamukeli izinhlupho zalo. Ngokuba izono zalo sezifinyelele ezulwini, futhi uNkulunkulu ukhumbule ububi balo’ (IsAmbulo 18:4, 5).” Selected Messages, incwadi 2, 118.

The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.

Inqubo yokuhlolwa kokuhlanzwa okubili kwethempeli kukaKristu ihambisana noMalaki isahluko sesithathu, emibhalweni yoMoya Wesiprofetho.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Ngokuhlanza ithempeli kubathengi nabathengisi bezwe, uJesu wamemezela umsebenzi waKhe wokuhlanza inhliziyo ekungcolisweni yisono,—ezinkanukweni zasemhlabeni, ezifisweni zobugovu, emikhubeni emibi, eyonakalisa umphefumulo. Kucashunwe uMalaki 3:1–3.” The Desire of Ages, 161.

The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.

Ukuhlanzwa kwabantu bakaNkulunkulu kumelela inqubo yokuvivinywa ehlotshaniswa ngokuphindaphindiwe nemigqa eminingana yesiprofetho. Zonke izikhombo, kusukela ku-Adamu no-Eva kuze kufike emlandweni wamaMillerite, zimelela ukuhlanzwa kwezinkulungwane eziyikhulu namashumi amane nane.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Ezinsukwini zokugcina zomlando walomhlaba, isivumelwano sikaNkulunkulu nabantu bakhe abagcina imiyalo yakhe siyakuvuselelwa.” Review and Herald, February 26, 1914.

The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.

Inqubo yokuhlanzwa kwabantu abayizinkulungwane eziyikhulu namashumi amane nane iyinkomba yokuqala encwadini kaDaniyeli, okuyincwadi yokuqala kwezimbili ezihlangene ezimele IsAmbulo sikaJesu Kristu esivulwa uphawu kusasele kancane ngaphambi kokuvalwa komusa wesintu. Inqubo yokuhlanzwa kwabantu abayizinkulungwane eziyikhulu namashumi amane nane iphinde imelelwe njengenkqubo yokubekwa uphawu. Lapho isigijimi sokuqala senqubo yokuhlanzwa, nokubekwa uphawu kwabantu abayizinkulungwane eziyikhulu namashumi amane nane siqala ngoSepthemba 11, 2001, saba yisikhathi sokuphenduka kwesimo ebandleni nasemhlabeni. Esahlukweni seshumi nesishiyagalombili seSambulo, ingelosi ekhanyisa umhlaba ngenkazimulo yayo yayisifika ngaleso sikhathi. Nokho eSambulweni 18, ingelosi ayimelelwa njengophethe okuthile adliwayo esandleni sayo—kodwa kukhona lapho. Incwadi encane ikhona lapho. Ingabonakala kalula yilabo abakhetha ukudla indlela yokufundisa emelwe ngokuthi “umugqa phezu komugqa,” ngumprofethi u-Isaya.

By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.

Ngokubeka “umugqa phezu komugqa” siyaqonda ukuthi lapho uKristu ehla ngoSepthemba 11, 2001, wayenayo futhi “incwadi encane” eyayimelelwe njenge “mana”, “isinkwa sasezulwini” kanye “nencwadi encane”. Kodwa ngoSepthemba 11, 2001, abantu ababekade bekhethiwe, abamelelwa nguJehoyakimi, bakhetha ukunamathela emasikweni nasezintweni zesintu ze-Adventism, base beqala-ke uhambo lwabo lokungena ekuthunjweni kwaseBhabhiloni okuyopheleliswa emthethweni weSonto.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ingabe manje sekufikile izwi engimemezele ngalo ukuthi iNew York izokhukhulwa yigagasi elikhulu lolwandle? Lokhu angikaze ngakusho. Engakusho yilokhu, ukuthi, lapho ngibuka izakhiwo ezinkulu ezakhiwayo khona, zinyukela phezulu, isitezi phezu kwesitezi, ngathi, ‘Yeka izigcawu ezesabekayo eziyokwenzeka lapho iNkosi iyakusukuma ukuzamazamisa umhlaba ngokwesabeka! Khona-ke amazwi eSambulo 18:1–3 ayakugcwaliseka.’ Sonke isahluko seshumi nesishiyagalombili seSambulo siyisexwayiso ngalokho okuzayo phezu komhlaba. Kodwa anginakho ukukhanya okuqondene ngqo nalokho okuzayo phezu kweNew York, ngaphandle kokuthi ngiyazi ukuthi ngelinye ilanga izakhiwo ezinkulu zalapho ziyakuwiswa phansi ngokuphenduka nangokuguqulwa kwamandla kaNkulunkulu. Ngokukhanya engikunikiwe, ngiyazi ukuthi ukubhujiswa kusemhlabeni. Izwi elilodwa elivela eNkosini, ukuthinta okukodwa kwamandla ayo amakhulu, futhi lezi zakhiwo ezinkulu ziyakuwa. Kuyokwenzeka izigcawu ezesabekayo ngendlela esingeke sikwazi ukuyicabanga.” Review and Herald, Julayi 5, 1906.

When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.

Lapho “izakhiwo ezinkulu” zase-“New York” “ziphonswa phansi ngokuphendulwa nokuguqulwa ngamandla kaNkulunkulu,” ngo-September 11, 2001, ukukhanya kwengelosi yesAmbulo ishumi nesishiyagalombili kwagcwalisa umhlaba wonke, ngoba kwase kufikile iphuzu lokuguquka emlandweni wesilo sasemhlabeni sesAmbulo ishumi nantathu.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> “Kukhona izikhathi eziyiziphambano emlandweni wezizwe nowebandla. Ekuhlinzekeni kukaNkulunkulu, lapho lezi zinkinga ezehlukene zifika, ukukhanya kwalelo sikhathi kuyaphiwa. Uma kwamukelwa, kuba khona intuthuko ngokomoya; uma kwaliwa, kulandela ukuwohloka ngokomoya nokuphahlazeka komkhumbi.” Bible Echo, August 26, 1895.

When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.

Lapho ukukhanya kwengelosi yesAmbulo ishumi nesishiyagalombili kufika ngoSepthemba 11, 2001, labo abemukela ukukhanya baqhubekela phambili ngokomoya, kanti labo abalahla ukukhanya behla ngokomoya, baqala uhambo lwabo lokuvukela luqhubekele phambili lufinyelele esigabeni sabo sokugcina sokuphenduka, umthetho weSonto, lapho becekelwa phansi ngokuphelele ukuvuma kwabo njengabathunywa bengelosi yesithathu. Labo abaseGalile abaphenduka basuka futhi abangabe besahamba noKristu kuJohane 6:66, babephenduka besuka ekukhanyeni okwaqala ukufika ekubhapathizweni kwakhe, okuyilapho umlayezo wokuqala walowo mlando wokuvivinywa wanikwa amandla khona. Esahlukweni sokuqala sikaDaniyeli, kuboniswa izigaba ezimbili zabakhulekeli emlandweni lapho umlayezo wokuqala unikwa amandla. UJehoyakimi umelela labo abacekela ukholo phansi, kanti uDaniyeli, uHananiya, uMishayeli no-Azariya bamele abathembekileyo.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.

> Ngomnyaka wesithathu wokubusa kukaJehoyakimi inkosi yakwaJuda, kwafika uNebukadinesari inkosi yaseBabiloni eJerusalema, wayivimbezela. INkosi yanikela uJehoyakimi inkosi yakwaJuda esandleni sayo, kanye nengxenye yezitsha zendlu kaNkulunkulu; yazithwala yazisa ezweni laseShineyari endlini kankulunkulu wayo; yayisiyisa lezo zitsha endlini yengcebo kankulunkulu wayo. Inkosi yakhuluma ku-Ashpenazi, induna yezindindiki zayo, ukuba alethe abathile kubantwana bakwa-Israyeli, kanye nasenzalweni yenkosi, nakubabusi; abafana abangenasici nakanye, kodwa abebebahle ukubukeka, benobuhlakani kukho konke ukuhlakanipha, benolwazi, beqonda isayensi, nabenamandla kubo okumelana nokuma esigodlweni senkosi, futhi abangafundiswa imfundo nolimi lwamaKaledi. Inkosi yababela isabelo sansuku zonke sokudla kwenkosi, kanye newayini elaliphuzwa yiyo; yabondla kanjalo iminyaka emithathu, ukuze ekupheleni kwayo beme phambi kwenkosi. Kulaba kwakukhona kubantwana bakwaJuda oDaniyeli, uHananiya, uMishayeli, no-Azariya; induna yezindindiki yabapha amagama: uDaniyeli yamqamba ngokuthi uBeliteshazari; uHananiya yamqamba ngokuthi uShadiraki; uMishayeli ngokuthi uMeshaki; no-Azariya ngokuthi u-Abedi-Nego. Kepha uDaniyeli wazimisela enhliziyweni yakhe ukuthi akayikuzingcolisa ngesabelo sokudla kwenkosi, nangewayini eyayiliphuzwa yiyo; ngalokho wacela enduneni yezindindiki ukuba angazingcolisi. Daniyeli 1:1-8.

Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.

UDaniyeli, uHananiya, uMishayeli no-Azariya babengabantwana bakwaJuda. Benziwa abathenwa, ngaleyo ndlela bemela isizukulwane sokugcina se-Adventism. UNebukadinesari, njengamakhosi amaningi asendulo, wayala ukuba la majaha amane akwaJuda athenwe, ukuze kususwe noma yikuphi ukukhathazeka inkosi eyayingase ibe nakho lapho esebenza njengezigqila futhi ehlanganyela namakhosikazi nezancinza zenkosi.

Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.

Ngokomfanekiso lokhu kumele isizukulwane sokugcina sobu-Adventist, ngoba kwakungeke kusaba khona omunye umugqa kaJuda emva kwalaba abane. Inani eline liwuphawu lomhlaba wonke, ngakho-ke limelela isizukulwane sokugcina samaSeventh-day Adventist emhlabeni wonke ababona uSepthemba 11, 2001, njengokugcwaliseka kweZwi likaNkulunkulu eliyisiprofetho.

Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.

Labo maSeventh-day Adventist bayindaba yeZwi likaNkulunkulu lesiprofetho, ngoba yibo ababiziweyo ukuba babe yizinkulungwane eziyikhulu namashumi amane nane. Nokho ifa labo lesiprofetho laqala ngokuvukela koyise babo, ngonyaka we-1863. Lokho kuvukela kokuqala cishe akunakwenzeka ukukubona, ngoba kusitshekelwe yizinkambiso namasiko ezizukulwane ezine zokuvukela okuya ngokwanda. Nakuba kunzima ukukubona, kumelwe kubonwe futhi kuvunywe, njengoba uDaniyeli ekugcineni enza kuDaniyeli isahluko sesishiyagalolunye. Wakwenza lokho ngokuqaphela iqiniso elitholakala eZwini likaNkulunkulu lesiprofetho.

The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.

Ukuhlubuka uDaniyeli nalaba abathathu abaqotho ababevela kukho ngokuqondile, kwakuwukwenqaba kukayise ukuhlala ehlukene namathonya obuqaba ayebabazungezile. Ngo-1863, ubu-Adventism baseLawodikeya babuyela endleleni yeBhayibheli eyayisetshenziswa ubuProthestani obuhlubukileyo kanye nobuKatolika, ukuze busekele ukwenqaba kwabo ukuhlonza kukaMiller “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. Lokho kuhlubuka, maqondana noDaniyeli nalaba abathathu abaqotho, kwakumelwe yinkosi uHezekiya.

King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.

INkosi uHezekiya yanxusa eNkosini ukuba ingafi, futhi umkhuleko wayo waphendulwa lapho iNkosi imnika eminye iminyaka eyishumi nanhlanu. Ngokwenza lokho, yabe isizala uManase, omunye wamakhosi akwaJuda amabi kakhulu, kodwa futhi inkosi ephawula ukuqala kokunqoba nokugqilazwa kukaJuda okuqhubekayo ngezigaba eziyisikhombisa. Ngo-1856, uFakazi Weqiniso weza ukuzongqongqoza emnyango woBu-Adventist baseLawodikea, kodwa bakhetha ukuphila kunokufela ubuwena. Ngo-1863, base beyakhile kabusha i“Jeriko” futhi baqala ukuhlubuka okwandayo okwagcina kubavimbele ekuboneni uSepthemba 11, 2001 njengesiqalo sohambo lwabo lwezigaba ezintathu oluya ebugqilini beBabiloni elingokomoya olugcina ngomthetho weSonto.

For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.

Kwenkosi uHezekiya, u-1863 wafika lapho umkhuleko wakhe wokuphila wamukelwa. INkosi yanikeza isibonakaliso sokuthi umkhuleko wakhe wamukelwe. UNkulunkulu waqinisekisa umkhuleko ngokuhambisa ilanga, futhi abaseBhabhiloni babona umsebenzi kaNkulunkulu emazulwini, nakuba babengazi ukuthi usho ukuthini. Ngakho-ke abaseBhabhiloni beza eJerusalema bezofuna ukwazi ngoNkulunkulu owayenamandla okulawula ilanga. Esikhundleni sokudumisa uNkulunkulu waseZulwini, inkosi uHezekiya, esikhundleni sokufela ubuwena, yakhetha ukudumisa ithempeli layo nomuzi wayo esikhundleni sikaNkulunkulu owayekhethe ukubeka igama laKhe kulelo thempeli nakulo lowo muzi.

That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.

Lokho kuvukela kwaletha isiprofetho sokuthi abantwana bozalo lwakhe babeyakuba yizigqila nabathenwa eBabiloni. Labo bantwana kwakunguDaniyeli, uHananiya, uMishayeli no-Azariya, futhi bamele isizukulwane sokugcina ngokomoya salawo ma-Adventist oSuku lwesiKhombisa aqaphela umhla ka-11 Septhemba 2001 njengendawo yokuphenduka emlandweni wezizwe zomhlaba nowebandla, lapho kunikezwa ukukhanya okumelwe kuvivinye futhi kubeke uphawu kwabeyikhulu namashumi amane nane ezinkulungwane.

> In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.

> Ngalezo zinsuku uHezekiya wagula kwaze kwaba sekufeni. Umprofethi u-Isaya indodana ka-Amozi wafika kuye, wathi kuye: Usho kanje uJehova: Lungisa indlu yakho; ngokuba uzakufa, ungaphili. Wayesephendulela ubuso bakhe odongeni, wakhuleka kuJehova, wathi: Ngiyakuncenga, Jehova, khumbula manje ukuthi ngihambe kanjani phambi kwakho ngeqiniso nangenhliziyo epheleleyo, nokuthi ngenzile okuhle emehlweni akho. UHezekiya wakhala kakhulu. Kwase kuthi, u-Isaya engakaphumi esigodlweni esiphakathi, izwi likaJehova lafika kuye, lathi: Buyela emuva, utshele uHezekiya, umholi wabantu bami, ukuthi: Usho kanje uJehova, uNkulunkulu kaDavide uyihlo, ukuthi: Ngikuzwile ukukhuleka kwakho, ngizibonile izinyembezi zakho; bheka, ngizokuphilisa; ngosuku lwesithathu uzakwenyukela endlini kaJehova. Ngizokwengeza ezinsukwini zakho iminyaka eyishumi nanhlanu; ngiyakukukhulula wena nalo muzi esandleni senkosi yase-Asiriya; ngiwuvikele lo muzi ngenxa yami, nangenxa yenceku yami uDavide. U-Isaya wayesethi: Thathani iqebelengwane lamakhiwane. Balithatha balibeka esilondeni, waphila. UHezekiya wathi ku-Isaya: Siyoba yini isibonakaliso sokuthi uJehova uzakungiphilisa, nokuthi ngosuku lwesithathu ngiyakwenyukela endlini kaJehova na? U-Isaya wathi: Uzakuba nalesi sibonakaliso esivela kuJehova sokuthi uJehova uyokwenza lokho akukhulumileyo: Isithunzi siyakuya phambili izigaba eziyishumi, noma sibuyele emuva izigaba eziyishumi na? UHezekiya waphendula wathi: Kulula ukuba isithunzi sehle izigaba eziyishumi; qha, kodwa isithunzi masibuyele emuva izigaba eziyishumi. U-Isaya umprofethi wase ekhala kuJehova; wabuyisa isithunzi emuva ngezigaba eziyishumi, zona esasesehle ngazo ewashini lika-Ahazi. Ngaleso sikhathi uBerodaki-Baladani, indodana kaBaladani, inkosi yaseBabiloni, wathumela izincwadi nesipho kuHezekiya; ngokuba wayezwile ukuthi uHezekiya wayegulile. UHezekiya wabalalela, wabakhombisa yonke indlu yezinto zakhe eziyigugu, isiliva, negolide, nezinongo, namafutha ayigugu, nayo yonke indlu yezikhali zakhe, nakho konke okwakufunyanwa engcebweni zakhe; kwakungekho lutho endlini yakhe, noma embusweni wakhe wonke, uHezekiya angababonisanga lona. Kwase kufika u-Isaya umprofethi enkosini uHezekiya, wathi kuye: Batheni laba bantu? Bavela ngaphi beze kuwe na? UHezekiya wathi: Bafike bevela ezweni elikude, eBabiloni. Wathi: Baboneni endlini yakho na? UHezekiya waphendula wathi: Babonile konke okusezindlini zami; akukho lutho phakathi kwengcebo zami engingababonisanga lona. U-Isaya wayesethi kuHezekiya: Yizwa izwi likaJehova. Bheka, izinsuku ziyeza, lapho konke okusezindlini zakho, nalokho oyihlo ababekubekele kuze kube namuhla, kuyakuthwalelwa eBabiloni; akukho okuyakusala, usho uJehova. Nakubantwana bakho abayakuvela kuwe, oyakubazala, bayakubathatha; babe yizinduna ezithenwa esigodlweni senkosi yaseBabiloni. UHezekiya wayesethi ku-Isaya: Lihle izwi likaJehova olikhulumileyo. Wabuye wathi: Kakuhle yini, uma ukuthula neqiniso kuyoba sezinsukwini zami na? Ezinye izenzo zikaHezekiya, nawo wonke amandla akhe, nokuthi wenza kanjani ichibi nomsele, waletha amanzi emzini, akulotshiwe yini encwadini yezindaba zemihla yamakhosi akwaJuda na? UHezekiya wayeselala koyise; uManase indodana yakhe yabusa esikhundleni sakhe. 2 AmaKhosi 20:1–21.

The next verse says:

Ivesi elandelayo ithi:

> Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.

> UManase wayeneminyaka eyishumi nambili lapho eqala ukubusa, wabusa iminyaka engamashumi ayisihlanu nanhlanu eJerusalema. Igama likanina lalinguHefiziba. 2 AmaKhosi 21:1

What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”

Bekuyoba yini umphumela ukube inkosi uHezekiya yayiyamukele intando yeNkosi, yamane yalungisa indlu yayo yase iyafa? Yanikezwa eminye iminyaka eyishumi nanhlanu, kwathi eminyakeni emithathu kamuva kwazalwa uManase omubi. Kwakuyokwenzekani ngo-1856, ukube ubu-Adventism babuyamukele uguquko olusuka eFiladelfiya luye eLawodikeya, balungisa indlu yabo, futhi bashiya amaqiniso ayisisekelo kaWilliam Miller emi engenakuphazanyiswa? Ngicabanga ukuthi asisoze sazi impendulo yalowo mbuzo, kodwa esikwaziyo yilokhu: “UDaniyeli wazimisela enhliziyweni yakhe ukuthi akayikuzingcolisa ngesabelo sokudla kwenkosi, nangewayini eyayiliphuza.”

We will continue Daniel chapter one in the next article.

Sizoqhubeka noDaniyeli isahluko sokuqala esihlokweni esilandelayo.

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