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# The Book of Daniel - Number Twelve

Incwadi kaDaniyeli - Inombolo Yeshumi Nambili

Darkness

Ubumnyama

Author

Jeff Pippenger

Published

December 7, 2023

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A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.

Igama noma ibinzana eliphindwe kabili ngaphakathi kweZwi eliphefumulelwe liwuphawu lombiko wengelosi yesibili.

> And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.

> Ngomnyaka wesibili wokubusa kukaNebukadinesari, uNebukadinesari waphupha amaphupho; umoya wakhe wakhathazeka, nobuthongo bakhe bamsuka. Inkosi yase iyala ukuba kubizwe abenzi bemilingo, nababhula ngezinkanyezi, nabathakathi, namaKaledi, ukuze bayibonise inkosi amaphupho ayo. Ngakho beza bema phambi kwenkosi. Inkosi yathi kubo: Ngiphuphile iphupho, nomoya wami ukhathazekile ukwazi iphupho. Daniyeli 2:1–3.

In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.

Ebumnyameni bobusuku, uNebukadinesari waphupha ngomfanekiso, kodwa akakwazanga ukukhumbula lelo phupho. Ephusheni lasebusuku, waphupha ngomfanekiso, kodwa iphupho lalowo mfanekiso lalimnyama ekuqondeni kwakhe njengobusuku ayephuphe ngabo lelo phupho.

> Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.

> Khona amaKaledi akhuluma enkosini ngesiSiriya, athi: O nkosi, phila kuze kube phakade; tshela izinceku zakho iphupho, khona sizakubonisa incazelo yalo. Inkosi yaphendula, yathi kumaKaledi: Indaba le ingisukile kimi; uba lingangazisi iphupho lami kanye lencazelo yalo, lizaqunywa zibe yizicucu, lezindlu zenu zenziwe isiduli somquba. Kodwa uba lingabonisa iphupho kanye lencazelo yalo, lizakwemukela kimi izipho lemivuzo lodumo olukhulu; ngakho-ke ngibonisani iphupho lencazelo yalo. UDanyeli 2:4–7.

The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.

Ukuhlolwa kwephupho likaNebukadinesari lesithombe kwakuyisivivinyo esakhelwe ukuveza ukuthi ngubani ongahlinzeka ngencazelo efanele yesiprofetho yesithombe esimbozwe ubumnyama, kanye nokuhunyushwa kokuqukethwe yilelo phupho. Umlayezo wengelosi yesibili, owahlanganiswa nomlayezo Wokukhala Kaphakathi Kwamabili emlandweni wamaMillerite, wawufanekiswe ngu-Elija empikiswaneni yaseNtabeni iKarmeli. Nawo futhi, wawuyisivivinyo esasiyoveza, hhayi kuphela ukuthi ngubani owayenguNkulunkulu weqiniso, kodwa futhi ukuthi ngubani owayengumphrofethi weqiniso. UWilliam Miller, uDade White athi ngokuqondile wayefanekiswe ngu-Elija, wayemele u-Elija eNtabeni iKarmeli. Nokho kwakungeyena uWilliam Miller uqobo owayemelwa kakhulu, kunalokho kwakuyimithetho yokuhunyushwa kwesiprofetho ayeholwe ukuba ayiqonde. ENtabeni iKarmeli, abaprofethi bakankulunkulu wesilisa uBhali nabaprofethi bankulunkulukazi wesifazane u-Ashitoreti babonakaliswa njengabaprofethi bamanga. Emlandweni wamaMillerite, amabandla amaProthestani abonakaliswa njengabaprofethi bamanga njengoba kufanekiswe yiNtaba iKarmeli.

When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.

Lapho amabandla amaProthestani eveza ukwenqaba kwawo imithetho yokuhumusha isiprofetho kaWilliam Miller, aba ngamadodakazi eRoma. Ngokwesiprofetho, indodakazi ingumfanekiso kanina. Uvivinyo amaProthestani ahluleka kulo emlandweni wamaMillerite kwakuyilolo vivinyo olwahlonza futhi lwaveza umfanekiso (indodakazi) wesilo. Kulapho uphondo lobuProthestani beqiniso lwabonakaliswa khona luphikisana nophondo lobuProthestani obuhlubukayo. UNebukadinesari wayefuna ukuhunyushwa, futhi ngokwenza kanjalo wayebandakanyeka ngokuhlinzeka kukaNkulunkulu ekukhiqizeni ukubonakaliswa kwabo bobabili abaprofethi bamanga nabaprofethi beqiniso.

> They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.

> Baphendula futhi bathi: Inkosi mayitshele izinceku zayo iphupho, khona siyolichaza. Inkosi yaphendula yathi: Ngiyazi ngokuqinisekileyo ukuthi nifuna ukuzuza isikhathi, ngoba nibona ukuthi le ndaba isingiphunyukile. Kodwa uma ningangazisi iphupho, kunomthetho munye kuphela ngani; ngokuba nilungiselele amazwi amanga nawoniweyo ukuba niwakhulume phambi kwami kuze kushintshe isikhathi; ngakho-ke ngitsheleni iphupho, khona ngizokwazi ukuthi ningangichazela incazelo yalo. Daniyeli 2:7–9.

At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.

Ekupheleni kwezikhathi zokuvivinywa, umehluko owawubonakaliswe eNtabeni iKarmeli, nango-Okthoba 22, 1844, waphinde waboniswa futhi esahlukweni sesibili sikaDaniyeli. Kulezi zifaniso ezintathu zesiprofetho zeNtaba iKarmeli, umlando wamaMillerite kanye nephupho likaNebukadinesari lesithombe, ukugcizelela kusekuchazweni okuyikho kwesiprofetho njengoba kumelelwe ngu-Eliya, uMiller, noDaniyeli. Ukuchazwa kwephupho kungumyalezo ovulwayo emlandweni lapho kubonakaliswa khona izinhlobo ezimbili zabaprofethi.

> The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.

> AmaKalediya aphendula phambi kwenkosi, athi: Akukho muntu emhlabeni ongabonisa inkosi indaba yayo; ngalokho akukho nkosi, noma nkosi enkulu, noma mbusi, oke wabuza izinto ezinjalo kunoma yimuphi umlumbi, noma isazi sezinkanyezi, noma umKalediya. Futhi into inkosi eyifunayo iyivelakancane; futhi akekho omunye ongayibonisa phambi kwenkosi, ngaphandle konkulunkulu, okuhlala kwabo kungekho nenyama. Ngenxa yalokho inkosi yathukuthela, yavutha ulaka olukhulu kakhulu, yayala ukuba kubulawe bonke abahlakaniphileyo baseBhabhiloni. Daniyeli 2:10–12.

At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.

ENtabeni iKarmeli, u-Eliya waphakamisa uvivinyo, futhi uvivinyo aluphakamisayo lwalungelona kuphela olwaluzoveza ukuthi ngubani owayenguNkulunkulu weqiniso, kodwa futhi nokuthi ngubani owayengumprofethi weqiniso. Esahlukweni sesibili sikaDaniyeli amaKhaledi yiwo aveza uvivinyo olwalubonakalisa umehluko phakathi kweqiniso namanga. Achaza ukuthi ukuhunyushwa uNebukadinesari akufunayo kungaziwa nguNkulunkulu kuphela, hhayi ngabantu. Aphinde akhononda ngokuthi ubudlelwane phakathi kukaNebukadinesari nezazi zakhe zenkolo babungubudlelwane obungafanele lapho ethi “yinto eyivelakancane inkosi eyifunayo.” Afisa ukuthi inkosi, emele uMbuso, ihlale ingangeni emkhakheni wenkolo lapho bona bebelokhu beqondwa njengabanegunya khona. Abaphikisi izimiso zokuhlanganiswa kwebandla nombuso, kodwa baphikisa ngokuthi uNebukadinesari, emele uMbuso, ufuna ukuba nguyena olawula ibandla. Bebezokwamukela ubudlelwane bebandla nombuso, uma abaholi benkolo bebebusa phezu kombuso. Uvivinyo lomfanekiso wesilo yilapho sinquma khona isiphetho sethu saphakade—njengephupho lomfanekiso kaNebukadinesari—luyivivinyo lokuphila noma lokufa.

> And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.

> Kwase kuphuma isimemezelo sokuthi amadoda ahlakaniphileyo abulawe; base befuna uDaniyeli nabangane bakhe ukuba babulawe. Khona-ke uDaniyeli waphendula ku-Ariyoki, induna yonogada benkosi, eyayiphumile ukuyobulala amadoda ahlakaniphileyo aseBhabhiloni, ngokweluleka nangokuhlakanipha; waphendula wathi ku-Ariyoki, induna yenkosi: Kungani isimemezelo sivela enkosini siphuthuma kangaka na? Khona u-Ariyoki wayesemazisa uDaniyeli lolo daba. Daniyeli 2:13–15.

When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.

Lapho uDaniyeli ekhanyiselwa ngokuqonda izimo zokuphila nokufa zephupho zesithombe esasingakaziwa, umelela ukukhanyiselwa kwezinkulungwane eziyikhulu namashumi amane nane eqinisweni lokuthi zisesigabeni somlando sesivivinyo sesibili nangesibukwayo senqubo yokuvivinywa enezinyathelo ezintathu. Kodwa uDaniyeli akameleli nje kuphela labo abakhethe ukudla ukudla okulungile, ngaleyo ndlela badlula esivivinyweni sokuqala, kodwa futhi umelela ummeleli ongumuntu uNkulunkulu ayemnike ukuqonda okukhethekile esiprofethweni seBhayibheli.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.

> Mayelana nalezi zingane ezine, uNkulunkulu wazipha ulwazi nobuciko kukho konke ukufunda nokuhlakanipha; uDaniyeli wayenokuqonda kuyo yonke imibono namaphupho. Daniyeli 1:17.

Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.

Nakuba bonke abane abangamaHeberu abathembekileyo baluphumelela uvivinyo lokudla, uDaniyeli wakhethwa njengomthunywa wemibono namaphupho. UDaniyeli umelela umthunywa wesiprofetho njengoba emelwe ngu-Eliya, uJohane uMbhapathizi, uJohane uMambuli, uWilliam Miller, kanye ne-Future for America. Umthunywa wesiprofetho akaze ahlukaniswe novivinyo lwesiprofetho.

In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.

Ngesikhathi sikaKristu, labo abenqaba ubufakazi bukaJohane babengenakuzuza lutho ngoJesu. Emlandweni wamaMillerite, labo abenqaba umlayezo wokuqala (omelelwe nguWilliam Miller) babengenakuzuza lutho ngomlayezo wesibili. Kuzo zombili lezi zikhathi, abathembekile abazange baqaphele ukuthi inqubo yokuvivinywa yayiholela kuphi. Abafundi benqaba ukubona isiphambano, nakuba batshelwa ngokusobala ukuthi sasizokwenzeka. AmaMillerite awakwazanga ukubona ukudumazeka okukhulu. UDaniyeli, lapho etshelwa u-Ariyoki ngezimo zokuphila nokufa ezazihambisana nephupho lesithombe sikaNebukadinesari, wayengazi ukuthi okuqukethwe yilelo phupho kwakuyini noma ukuthi ukuvivinywa kwesithombe kwakuholela kuphi. Konke ayekwazi kwakuwukuthi kwakuyisimo sokuphila nokufa. Ngakho-ke uDaniyeli wayedinga isikhathi sokuqonda incazelo.

> Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.

> Khona-ke uDaniyeli wangena, wacela enkosini ukuba imnike isikhathi, ukuze ayibonise inkosi incazelo. Daniyeli 2:16.

Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.

UDaniyeli wayebonakalisile ukholo ekudleni (indlela) ayenqume ukukudla esivivinyweni sokuqala. Ngakho wanikwa isikhathi, njengoba nabafundi banikwa ngesikhathi sikaKristu. Isikhathi esanikezwa abafundi kwakuyisikhathi esihlanganisa ukufa kukaKristu, ukumbelwa kwakhe, ukuvuka kwakhe, nokwenyuka kwakhe kokuqala, ngaphambi kokuba ahlangane nabafundi endleleni eya e-Emawuse, bese ephinde ehlangana nabo ekamelweni eliphezulu. Khona-ke ekupheleni kwaleso sikhathi wabaphefumulela uMoya oNgcwele.

> And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

> Kwathi esekushilo lokhu, wabaphefumulela, wathi kubo: Yamukelani uMoya oNgcwele. Johane 20:22.

Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.

UHezekeli waprofetha, amathambo afileyo ahlanganiswa. Khona-ke uHezekeli waphinda waprofetha, uMoya oNgcwele waphefumulelwa phezu kwemizimba eyayisanda kwakheka, yase imi ngezinyawo yaba yibutho elikhulu elinamandla. Lapho uKristu ephefumulela phezu kwabafundi, wavula ukuqonda kwabo.

> Then opened he their understanding, that they might understand the scriptures. Luke 24:25.

> Wase evula ukuqonda kwabo, ukuze baqonde imibhalo. Luka 24:25.

All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.

Bonke abaprofethi bakhuluma ngokuphela kwezwe, futhi uDaniyeli akayena owehlukile. Isikhathi asicela sasingesokuba yisikhathi ayengamukela ngaso ukukhanyiselwa. Isikhathi sokulinda samaMillerite sasisukela ekudumazekeni kokuqala kwaze kwaba yilapho beqaphela ukuthi babesesikhathini sokulibala ngokuphathelene neziprofetho zikaMathewu isahluko samashumi amabili nanhlanu nezikaHabakuki isahluko sesibili. Umlando wesikhathi sokulibala emlandweni wamaMillerite wagcwaliseka ngesikhathi somlayezo wengelosi yesibili. UDaniyeli isahluko sesibili umelela lowo mlando ofanayo, ngakho-ke isicelo sakhe sesikhathi sihambelana ngokwesiprofetho nesikhathi sokulibala samaMillerite. Ngakho-ke, isicelo sikaDaniyeli sesikhathi kanye nesikhathi sokulibala samaMillerite kumelela isikhathi sokulibala sabayizinkulungwane eziyikhulu namashumi amane nane, esaqala ngoJulayi 18, 2020.

Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.

Isicelo sikaDaniyeli sesikhathi sokuba aqonde iphupho lesithombe sikaNebukhadinezari simelwe kuSambulo isahluko seshumi nanye njengezinsuku ezintathu nengxenye lapho ofakazi ababili belele befile emgwaqweni. Emlandweni wezinsuku ezintathu nengxenye zeSambulo isahluko seshumi nanye, lezo zinsuku ezintathu nengxenye ezimelela ngokomfanekiso ihlane lesiprofetho, kukhona izwi elikhalayo. Izwi lomuntu elisetshenziswa nguMduduzi ukuvusa nokubuyisela amathambo omile afile ekuphileni limelwe nguDaniyeli, onikezwa isambulo sesiprofetho salokho iphupho elaliyikho nalokho elalikumela. Izwi elikhalayo ehlane linikwe ukuqonda kwesiprofetho ngamaphupho nemibono, njengoba kumelwe nguDaniyeli. Izwi liyakhala, ngaleyo ndlela likhomba ukuthi linikezwe umlayezo Wokukhala Kwaphakathi Kwamabili, futhi lokho kukhala kunikezwa phakathi kwamabili, okumele ubumnyama.

In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.

Ebumnyameni obujule kakhulu phakathi kwamabili izwi (Daniel) lanikwa ukuqonda komlayezo owawembathiswe ubumnyama. Umyalo owanikwa izwi (Hezekeli) uwukuba liprofethe emathanjeni omile afileyo. Njengoba lenza kanjalo, uMduduzi uphefumulelwa phezu kwabafileyo emgwaqweni, base “bevuswa.” Kodwa-ke, leyo mvuselelo ifezwa kuphela ngomthandazo. Umthandazo uyisibonakaliso sendlela emlandweni wokuvuselelwa kwamathambo omile afileyo abulewe emgwaqweni. UDaniyeli umelela ngokwesiprofetho leso sibonakaliso sendlela, khona kanye endaweni efanele lapho leso sibonakaliso sendlela sibonakala khona.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> “Ukuvuselelwa kokukhonza uNkulunkulu kweqiniso phakathi kwethu kuyisona sidingo sethu esikhulu kunazo zonke nesiphuthuma kakhulu. Ukukufuna lokhu kufanele kube ngumsebenzi wethu wokuqala. Kufanele kube khona umzamo oqotho wokuzuza isibusiso seNkosi, kungengoba uNkulunkulu engazimisele ukusipha isibusiso saKhe, kodwa ngenxa yokuthi thina asikalungeli ukusamukela. UBaba wethu osezulwini uzimisele kakhulu ukupha uMoya waKhe oNgcwele kulabo abaMcelayo, kunokuba abazali basemhlabeni bazimisele ukupha abantwana babo izipho ezinhle. Kodwa kungumsebenzi wethu ukuthi, ngokuvuma, ngokuzithoba, ngokuphenduka, nangomkhuleko oqotho, sigcwalise izimo uNkulunkulu athembise ngaphansi kwazo ukusinika isibusiso saKhe. Ukuvuselelwa kufanele kulindelwe kuphela njengempendulo yomkhuleko. Ngenkathi abantu besampofu kangaka ngoMoya oNgcwele kaNkulunkulu, abakwazi ukwazisa ukushunyayelwa kweZwi; kodwa lapho amandla kaMoya ethinta izinhliziyo zabo, khona-ke izinkulumo ezinikezwayo ngeke zibe ngaphandle komphumela. Beholwa yizifundiso zeZwi likaNkulunkulu, ngokubonakaliswa koMoya waKhe, besebenzisa ukuqonda okuhle, labo abaya emihlanganweni yethu bayozuza ulwazi oluyigugu, futhi lapho bebuyela emakhaya, bayobe sebekulungele ukusebenzisa ithonya elinempilo.”

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> “Abaphathi bamabhanela bakudala babekwazi ukuthi kuyini ukulwa noNkulunkulu emthandazweni, nokujabulela ukuthululwa koMoya waKhe. Kodwa laba sebedlula enkundleni yokusebenza; pho obani abasukayo bezokwala izikhala zabo na? Kunjani ngesizukulwane esikhulayo? Ingabe siguqukele kuNkulunkulu na? Ingabe siphapheme emsebenzini oqhubekayo endaweni engcwele yasezulwini, noma silindele ukuba kufike phezu kwebandla amandla athile asiphoqayo ngaphambi kokuba sivuke na? Ingabe sithemba ukubona ibandla lonke livuselelwa na? Leso sikhathi asisoze safika.”

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> “Kunabantu ebandleni abangakaphenduki, nabangeke bahlanganyele emthandazweni oqotho, ophikelelayo nowanqobayo. Kumele singene emsebenzini ngamunye ngamunye. Kumele sithandaze kakhulu, sikhulume kancane. Ububi buyanda, futhi abantu kumele bafundiswe ukuba banganeliseki ngokuba nesimo sokumesaba uNkulunkulu ngaphandle komoya namandla. Uma sizimisele ukuhlola izinhliziyo zethu, sisuse izono zethu, silungise nokuthambekela kwethu okubi, imiphefumulo yethu ayiyikuphakanyiselwa ebuzeni; siyakungabethembi thina uqobo, sibe nomuzwa oqhubekayo wokuthi ukwaneleka kwethu kuvela kuNkulunkulu.” Selected Messages, incwadi 1, 121, 122.

Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.

Ngokusekelwe ekukholweni kokudla uDaniyeli ayekukhethile ukuba akudle, wabe esengeniswa enqubweni yokuvivinywa okubonakalayo eyayimfuna ukuba asebenzise indlela eyayimelelwe yilokho kudla kwakhe, aqale athembise ukuthi uNkulunkulu wakhe wayezoyikhomba futhi ayichaze iphupho, bese kuthi emva kwalokho enze ukwethulwa kwalelo phupho enkosini. Wayenokudla okuyikho, noma indlela efanele, bese-ke kwakufanele abonakalise ukukholwa kwakhe ngokubukekayo ngokwethula umyalezo wephupho lesithombe sikaNebukadinesari elalisesimweni “sobumnyama” obuphelele. Isenzo sakhe esalandela sasingukubonakaliswa kwakhe okubonakalayo kokukholwa, ngoba khona-ke wasebenzisa indlela yobunkulunkulu yabantu bakaNkulunkulu lapho bezithola besebumnyameni.

> “The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.

> “Ubumnyama bowona omubi buzungeza labo abanganaki ukuthandaza. Izilingo ezihletshwayo zesitha zibaholela esonweni; futhi konke lokhu kungenxa yokuthi abasebenzisi amalungelo uNkulunkulu abanike wona esimiselweni saphezulu somthandazo. Kungani amadodana namadodakazi kaNkulunkulu kufanele abe manqikanqika ukuthandaza, kanti umthandazo uyisihluthulelo esisesandleni sokukholwa sokuvula inqolobane yasezulwini, lapho kugcinwe khona ingcebo engenamkhawulo yoMandla Onke? Ngaphandle komthandazo ongaphezi nokulinda ngokukhuthala sisengozini yokuba ngabanganaki nokuphambuka endleleni eqondileyo. Isitha sifuna njalo ukuvimba indlela eya esihlalweni somusa, ukuze singazuzi ngomkhuleko oqotho nangokukholwa umusa namandla okumelana nesilingo.” Steps to Christ, 94.

With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.

Ngobumnyama bokuqukethwe yiphupho lasebusuku likaNebukadinesari, uDaniyeli wazicindezela ndawonye nabangane bakhe abathathu, wathandaza.

> Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: 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. Daniel 2:17–23.

> Khona-ke uDaniyeli waya endlini yakhe, walwazisa lolo daba kuHananiya, kuMishayeli, naku-Azariya, abangane bakhe, ukuze bacele umusa kuNkulunkulu wezulu ngaleyo mfihlakalo, ukuze uDaniyeli nabangane bakhe bangabhujiswa kanye nabanye abahlakaniphileyo baseBhabhiloni. Khona-ke imfihlakalo yambulwa kuDaniyeli embonweni wasebusuku. Wayesebusisa uDaniyeli uNkulunkulu wezulu. UDaniyeli waphendula wathi: Malibongwe igama likaNkulunkulu kuze kube phakade naphakade, ngokuba ukuhlakanipha namandla kungokwakhe. Uguqula izikhathi nezinkathi; ususa amakhosi, amise amakhosi; unika abahlakaniphileyo ukuhlakanipha, nabazi ukuqonda ulwazi. Wambula izinto ezijulileyo nezifihlakeleyo; uyakwazi okusebumnyameni, nokukhanya kuhlala kuye. Ngiyakubonga, ngikudumise, wena Nkulunkulu wawobaba, onginiké ukuhlakanipha namandla, nongazisile kimi manje esakucela kuwe; ngokuba manje usazisile udaba lwenkosi. Daniyeli 2:17–23.

Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.

UDaniyeli wayesebuyiselwa umvuzo nguye “owaziyo okusebumnyameni.” Umkhankaso wokumiswa komthetho weSonto uqhubeka ebumnyameni, futhi labo abenze isivumo sokudla ukudla kwasezulwini okufanele badingeka ukuba baqaphele ukwakheka komfanekiso wesilo olungisa inkundla yenkolo nezombusazwe yokuphoqelela uphawu lwegunya lobupapa.

Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.

Isahluko sesibili sikaDaniyeli asikhombi nje kuphela umlando wengelosi yesibili emlandweni wamaMillerite, kodwa ngokusobala kakhulu sivezela umlando wengelosi yesibili enhlanganweni yengelosi yesithathu. Ekuvivinyweni kwephupho likaNebukhadinezari ngomfanekiso, kumelwelelwa ukuvivinywa komfanekiso wesilo. Izinyathelo zesiprofetho zokuvuka kwabantu bakaNkulunkulu baqaphele izimo zokuphila nokufa zomthetho weSonto oseduze zikhonjwa ngokucacile kakhulu ezincwadini zikaDaniyeli neseSambulo.

Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “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.”

UDaniyeli umelela isithunywa somlando lapho umyalezo wokuphila noma wokufa wephupho lesithombe uphuma khona. Umi phezu kokudla aseqale ukukuqonda, futhi ngokukholwa uthi uNkulunkulu angalazisa umbono, kodwa ucela isikhathi. Leso sikhathi siyisikhathi sokulibala. Ekupheleni kwesikhathi sokulibala, unikezwa ulwazi lwalokho okwakusephusheni elimnyama likaNebukadinesari, kodwa akupheleli lapho nje. Akagcini nje ngokwamukela ukuqonda kwephupho lesithombe, elimela isithombe sesilo kanye novivinyo oluhambisana naso, kodwa futhi udumisa uNkulunkulu ekupheleni kwesikhathi sokulibala ngokuthi uNkulunkulu “unikela ukuhlakanipha kwabahlakaniphileyo, nolwazi kulabo abakwaziyo ukuqonda: wembula izinto ezijulileyo neziyimfihlo: uyakwazi okusebumnyameni, futhi ukukhanya kuhlala kuye.”

Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.

Lapha uDaniyeli ubeka indumiso yakhe esimweni sokuthi kube khona “ukwanda kolwazi”, ngokuba yena lowo okhomba esahlukweni seshumi nambili ukuthi “abahlakaniphileyo” bayokuqonda “ukwanda kolwazi”, futhi futhi udumisa uNkulunkulu ngokuthi wayebanike “ukuhlakanipha” kanye “nolwazi” “abahlakaniphileyo.” Ubhekisa ngokuqondile ezintombini ezihlakaniphileyo, futhi uxhumanisa isikhathi sakhe nesikhathi sokulibala. Ubeka umfanekiso otholakala esahlukweni sesibili ngokuqondile ekugcwalisekeni okupheleleyo kwesikhathi sokulibala sikaMathewu amashumi amabili nanhlanu enhlanganweni yengelosi yesithathu. Okubaluleke kakhulu yilesi simo sokuthi incwadi yesAmbulo iveza ukuthi ngaphambi nje kokuvalwa komusa, uJohane watshelwa ukuba angazivali izisho zeziprofetho zezincwadi zikaDaniyeli nesAmbulo, ngokuba ziyincwadi eyodwa.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Wasesethi kimi: Ungawavimbi amazwi esiprofetho sale ncwadi; ngokuba isikhathi sesiseduze. Ongalungile makenze okungalungile namanje; nongcolileyo makahlale engcolile namanje; nolungileyo makenze okulungileyo namanje; nongcwele makahlale engcwele namanje. IsAmbulo 22:10, 11.

The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”

Isikhathi lapho iziprofetho zikaDaniyeli nezeSambulo kufanele zivulwe khona sisenkathini yokulibala yomfanekiso wezintombi eziyishumi, futhi leso sikhathi simelwe yisicelo sikaDaniyeli sokunikwa isikhathi. Isicelo sakhe sesikhathi salandelwa ngumkhuleko, okufanele wenzeke ngaphambi kokuvuka kwamathambo omile abafileyo. Esikhathini lapho ukwanda kolwazi nokuqonda komfanekiso wephupho owembeswe ubumnyama kwembulwa, uNkulunkulu wenzela uDaniyeli nokunye. “Wembula okujulileyo nezinto ezifihlekileyo.” Into efihlekileyo yomlando Wokukhala Kwaphakathi Kobusuku yisiprofetho esiseSambulweni esivulwa ngaphambi nje kokuba umusa uvalwe. Leyo nto “ejulileyo nefihlekileyo” iyi “qiniso.”

Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.

Iqiniso liba yisihluthulelo sesiprofetho esivulelwa isithunywa esimelwe nguDaniyeli, esenza ukuba umlando ofihlekile “wezulu eziyisikhombisa” uqondwe. Umlando ofihlekile ungumlando wezimpawu ezintathu zendlela. Eyokuqala iwukudumazeka, neyokugcina iwukudumazeka, njengoba kuboniswe emlandweni wamaMillerite. Igama lesiHebheru elihunyushwa ngokuthi “iqiniso” lakhiwa “uLimi Olumangalisayo”, ngokuhlanganiswa kohlamvu lokuqala, lweshumi nantathu nolokugcina lwe-alfabhethi yesiHebheru. UJesu ungowokuqala nowokugcina, futhi uyilo “iqiniso.” Isakhiwo segama eladalwa “uLimi Olumangalisayo” sikhomba izimpawu ezintathu zesiprofetho zendlela ezingumlando ofihlekile “wezulu eziyisikhombisa,” ezazizovalwa kuze kube yilapho uDaniyeli ecela “isikhathi” waya emthandazweni.

The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.

Ukudumala kwangoJulayi 18, 2020, kwaba uphawu lokuqala lwendlela, futhi kubonisa ukudumala okuhlobene nolokugcina kwezimpawu ezintathu zendlela, okuwumthetho weSonto. Incwadi ephakathi, okuyincwadi yeshumi nantathu, iyisibonakaliso sokuvukela, futhi iyisibonakaliso sophawu lwendlela oluphakathi emlandweni ofihlekile wezidumo eziyisikhombisa. Ukuvukela kufanekiswa yizintombi eziyiziwula ngesikhathi Sokukhala Kwaphakathi Nobusuku, ngokuba iSikhala Saphakathi Nobusuku siyisibonakaliso esiphakathi emlandweni wezinyathelo ezintathu zangoJulayi 18, 2020, iSikhala Saphakathi Nobusuku, kanye nomthetho weSonto osuzayo maduze. Lapho nje sekuphakathi nobusuku, isikhathi siyangena ehoreni leshumi nantathu, lapho ukubonakaliswa okusobala kwezintombi eziyiziwula kufakazelwa ukuqaphela kwazo ukuthi azinawo amafutha egolide.

In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.

Ehlane eliyisibonakaliso “lezinsuku ezintathu nengxenye” zesAmbulo isahluko seshumi nanye, abantu bakaNkulunkulu bamelwe njengabasemlandweni oyisibonakaliso wesiqalekiso “sezikhathi eziyisikhombisa.” Ekupheleni kwaleyo nkathi, kumelwe baqaphele ukuthi bahlakazekile, ukuthi bonile, ukuthi oyise nabo bonile, ukuthi bebehamba ngokuphambene noNkulunkulu, nokuthi noNkulunkulu ebehamba ngokuphambene nabo. Lokho kuqaphela kumelwe kubaholele ekukhulekeleni umkhuleko kaLevitikusi amashumi amabili nesithupha. Lokho kuqaphela ukuthi kumelwe bakhuleke umkhuleko kaLevitikusi amashumi amabili nesithupha kuhambisana ngokwesiprofetho nomkhuleko kaDaniyeli kaDaniyeli isahluko sesibili, futhi kubonakaliswa ngomkhuleko kaDaniyeli esahlukweni sesishiyagalolunye. Isizathu sokuba uDaniyeli akhuleke umkhuleko kaLevitikusi amashumi amabili nesithupha esahlukweni sesishiyagalolunye sasisekelwe ekuqapheleni kwakhe ukuthi wayesesiphethweni seminyaka engamashumi ayisikhombisa yesiprofetho sikaJeremiya sokuthunjwa kwabantu bakaNkulunkulu.

Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.

Leyo minyaka engamashumi ayisikhombisa imele umlando wokubekwa uphawu kwabantu bakaNkulunkulu. Leyo minyaka engamashumi ayisikhombisa imele ukuhlanzwa okukuMalaki isahluko sesithathu kanye nokuhlanzwa okubili kwethempeli okwenziwa nguKristu. Imele umlando wokuvivinywa komfanekiso wesilo. Lowo mlando waqala ngoSepthemba 11, 2001, futhi uphela ngomthetho weSonto ozayo masinyane. Ekupheleni kwaleyo nkathi engokomfanekiso yeminyaka engamashumi ayisikhombisa, uDaniyeli ufuna “isikhathi sokulibala” ukuze akwazi ukuthandaza. Umkhuleko wakhe waphendulwa lapho imfihlo yokugcina yesiprofetho yembulwa kuye. Leso sambulo safika ngesikhathi abantu bakaNkulunkulu beqiniso abangamaProthestani babesese “ehlane” esikhathini sokuhlakazeka emva kukaJulayi 18, 2020. Ngaleso sikhathi “iqiniso” lembulwa “ezwini elimemezayo ehlane”.

We will continue Daniel chapter two in the next article.

Sizoqhubeka noDaniyeli isahluko sesibili esihlokweni esilandelayo.

> And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.

> Intukuthelo yeNkosi yavuthela ngokumelene naleli zwe, ukuze ilethe phezu kwalo zonke iziqalekiso ezilotshiwe kule ncwadi; iNkosi yabasiphula ezweni labo ngentukuthelo, nangolaka, nangokufutheka okukhulu, yabaphonsa kwelinye izwe, njengoba kunjalo namuhla. Izinto ezifihlekile zingezikaJehova uNkulunkulu wethu; kodwa lezo ezambulwayo zingezethu nezabantwana bethu kuze kube phakade, ukuze senze onke amazwi alo mthetho. Duteronomi 29:27–29.

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