Article

# The Book of Daniel - Number One-Hundred and Seventy-Six

Incwadi kaDaniyeli - Inombolo Ikhulu Namashumi Ayisikhombisa Nesithupha

Divine Revelation and the Final Awakening: Insights from Daniel’s Vision

Isambulo SikaNkulunkulu Nokuvuka Kokugcina: Ukuqonda Okuvela Embonweni KaDaniyeli

Author

Jeff Pippenger

Published

April 6, 2024

Formats

PDF
Word
Song MP3

In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

Esahlukweni seshumi sencwadi kaDaniyeli, uGabriyeli ufeza umsebenzi wokwethulela abantu bakaNkulunkulu bezinsuku zokugcina ukuhunyushwa okuphelele kwencwadi kaDaniyeli. UDaniyeli umelela abantu bakaNkulunkulu bezinsuku zokugcina, abathi encwadini yeSambulo babe yizinkulungwane eziyikhulu namashumi amane nane. Ngalokho-ke, lezo zinkulungwane eziyikhulu namashumi amane nane ziyavuka ziqonde ukuthi ziye zahlakazeka, njengoba kumelwe nguDaniyeli esahlukweni sesishiyagalolunye. Futhi ziyavukela ekuqondeni ukuthi uvivinyo olukhulu okunqunywa ngalo ikusasa lazo laphakade luwuvivinyo lomfanekiso wesilo, olwenzeka ngaphambi kokuba zibekwe uphawu, nangaphambi kokuba isikhathi somusa siphele emthethweni weSonto e-United States. Zililela ukudumala okwazibhekana nazo ngoJulayi 18, 2020, futhi kuleso simo zinikezwa umbono kaKristu eNgcwelengcwele, njengoba kumelwe ngu-Isaya esahlukweni sesithupha.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Lowo mbono, njengoba uvezwe kubo bobabili uDaniyeli no-Isaya, ubavumela ukuba babone isimo sabo esonakele phambi kweNkosi yenkazimulo, futhi bobabili bathotshiswa baba luthuli. U-Isaya usezwa umbuzo othi ngubani uNkulunkulu ayomthuma kubantu baKhe, futhi u-Isaya uyazinikela, kodwa uqala ahlanzwe.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

> Ngase ngithi, Maye kimi! ngokuba ngibhujisiwe; ngoba ngingumuntu onezindebe ezingcolileyo, futhi ngihlala phakathi kwesizwe esinezindebe ezingcolileyo; ngoba amehlo ami ambonile iNkosi, uJehova wamabandla. Khona-ke enye yamaserafi yandizela kimi, iphethe ngesandla sayo ilahle elivuthayo, eyayilithathe ngodlawu e-altare; yalithinta emlonyeni wami, yathi, Bheka, lokhu sekuthintile izindebe zakho; nobubi bakho bususiwe, nesono sakho sihlanjululwe. Ngase ngizwa nezwi leNkosi, lithi, Ngizakuthuma bani, futhi ngubani oyakusihambela na? Ngase ngithi mina, Nangu mina; ngithume. U-Isaya 6:5–8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

U-Isaya wahlanjululwa ngehlahla lamalahle elathathwa e-altare, kanti uDaniyeli wahlanjululwa ngokubuka umbono oyisibuko oyimbangela, obangela obukayo ukuba aguqulwe abe ngumfanekiso awubukayo. U-Isaya utshelwa ukuba ayise umyalezo kubantu abathi bezwa bangezwa, futhi bebona bangaboni.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Wayesethi, Hamba, utshele lesi sizwe, uthi: Yizwani impela, kodwa ningaqondi; nibone impela, kodwa ningaboni ngokweqiniso. Yenza inhliziyo yalesi sizwe ibe manqikanqika, wenze izindlebe zaso zibe nzima, uvale amehlo aso; funa sibone ngamehlo aso, sizwe ngezindlebe zaso, siqonde ngenhliziyo yaso, siguquke, siphiliswe. U-Isaya 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

U-Isaya ufisa ukwazi ukuthi kuyomele axhumane isikhathi esingakanani nabantu abangaqondi futhi abangaboni; ngakho ubuza lo mbuzo othi, “kuze kube nini?”

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

> Ngase ngithi mina, Nkosi, kuyakuba kuze kube nini? Yase iphendula yathi, Kuze kube yilapho imizi isiyincithakalo ingenamuntu ohlala kuyo, nezindlu zingasenamuntu, nezwe libe yincithakalo enkulu ngokuphelele, uJehova esebasusele kude abantu, kube khona ukushiywa okukhulu phakathi kwezwe. U-Isaya 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

Izwe eliyisihloko sesiprofetho seBhayibheli ezinsukwini zokugcina yi-United States, eliba “yincithakalo ephelele,” lapho ukubhujiswa kwesizwe kulethwa ukuhlubuka kwesizwe komthetho weSonto. Ivesi lamashumi amane nanye likaDaniyeli ishumi nanye lifaniswe yivesi leshumi nesithupha leso sahluko esifanayo. Evesini lamashumi amane nanye, “ukudela okukhulu phakathi kwezwe” kukhonjiswa njengokuthi “abaningi” bayachithwa. Umlayezo ka-Isaya, uJesu abhekisela kuwo ngesikhathi ekhuluma namaJuda aphikisanayo emlandweni waKhe phakathi kwabantu, ukhomba ukuthi lapho abantu besivumelwano sangaphambili bedluliswa, khona-ke baba nezindlebe namehlo angaqondi noma angaboni. Umlayezo ka-Isaya umelela ubizo lokugcina ku-Adventism yaseLawodikeya, oluphela emthethweni weSonto, lapho i-Adventism yaseLawodikeya ikhishwa emlonyeni weNkosi.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Uyongena nasezweni elihle, futhi amazwe amaningi ayochithwa; kepha laba bayophunyuka esandleni sakhe, o-Edomu, noMowabi, nabaqhamukayo abakhulu babantwana bakwa-Amoni. Daniyeli 11:41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

U-Isaya noDaniyeli banikwa umthwalo wokwethula ubizo lokugcina eLawodikeya, futhi ekuthintweni kwesithathu kukaDaniyeli esahlukweni seshumi uyaqiniswa ukuze enze lowo msebenzi.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

> Kwase kufika futhi wangithinta ofana nokubonakala komuntu, wanginika amandla, wathi, O muntu othandekayo kakhulu, ungesabi; ukuthula makube kuwe; qina, yebo, qina. Kwathi esekhulume kimi, ngaqiniswa, ngathi, Inkosi yami mayikhulume; ngokuba ungiphe amandla. Daniyeli 10:18, 19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

UDaniyeli waqiniswa ukuze anikeze umyalezo afika ekuwuqondeni lapho uMikayeli ehla esahlukweni seshumi. U-Isaya waziswa ukuthi kwakuyomelwe anikeze umyalezo kuze kube semthethweni weSonto. Emthethweni weSonto insali yayiyomiswa.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Ngase ngithi mina: Nkosi, kuze kube nini? Yaphendula yathi: Kuze kube yilapho imizi ichithwa ingasenamhlali, nezindlu zingasenamuntu, nezwe lisenziwa incithakalo enkulu, uJehova esebasuse abantu wababekela kude, kube khona ukushiywa okukhulu phakathi kwezwe. Kepha nokho kuyakuba khona okweshumi kulo, liphinde libuye, lidliwe; njengomuthi we-teil, nanjengesihlahla somoki, okuseleyo kwazo kusekuzo nxa sezichithe amaqabunga azo; kanjalo inzalo engcwele iyakuba yikho okuseleyo kwalo. Isaya 6:11–13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Lapho sekuyoba khona “ukushiywa okukhulu phakathi kwezwe” (ngesikhathi somthetho weSonto), kuyobonakaliswa “okweshumi,” “okuyingqikithi” yakho “eyimbewu engcwele.” Umsuka wegama lesiHeberu elihunyushwe ngokuthi “okweshumi,” uthi “isishiyagalombili.” INkosi iyoba “neshumi” lalabo “ababuyileyo,” ngesikhathi somthetho weSonto.

> And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

> Yonke okweshumi kwezwe, noma kungokwenhlamvu yezwe, noma kungokwesithelo somuthi, kungokukaJehova; kungcwele kuJehova. Uma umuntu efuna nokuyihlenga ingxenye yokweshumi kwakhe, makanezele kukho isahlulo sesihlanu sakho. Mayelana nokweshumi kwezinkomo noma kwezifuya, yikho konke okudlula ngaphansi kwenduku, okweshumi kuyakuba ngcwele kuJehova. Levitikusi 27:30–32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

“Ingxenye yeshumi” “ebuyayo” ingcwele kuJehova, futhi iyisabelo sikaJehova.

> For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

> Ngokuba isabelo seNkosi singabantu bayo; uJakobe uyisabelo sefa layo. Duteronomi 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

Labo ababuyile ngaphambi komthetho weSonto yilabo abamelwe nguJeremiya, abaye bahlupheka ukudumala kokuqala, labo iNkosi eyabethembisa ukuthi uma babengabuya, babeyoba ngumlomo weNkosi, noma abakhulumela Yona.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Amazwi akho atholakala, ngawadla; izwi lakho laba kimi yinjabulo nokuthokoza kwenhliziyo yami; ngoba ngibizwe ngegama lakho, O Jehova Nkulunkulu wamabandla. Angihlalanga embuthanweni wabahleki bosulu, futhi angijabulelanga; ngahlala ngedwa ngenxa yesandla sakho, ngoba ungigcwalise ngentukuthelo. Kungani ubuhlungu bami buphelela njalo, nesilonda sami singelapheki, esenqaba ukuphulukiswa na? Uyokuba kimi njengomqambimanga impela, nanjengamanzi aphelayo na? Ngalokho usho kanje uJehova ukuthi, Uma ubuya, khona ngiyakukubuyisa, futhi uyakuma phambi kwami; futhi uma ukhipha okuyigugu kokuyize, uyakuba njengomlomo wami; mababuyele kuwe, kodwa wena ungabuyeli kubo. Ngiyakukwenza kulesi sizwe ube ludonga lwethusi olubiyelwe; bayakulwa nawe, kodwa abayikukunqoba; ngoba mina nginawe ukukusindisa nokukukhulula, usho uJehova. Futhi ngiyakukukhulula esandleni sababi, ngikuhlenge esandleni sabesabekayo. Jeremiya 15:16–21.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Insaliyo noma okweshumi okubuyayo ebufakazini buka-Isaya kwakuzodliwa, ngoba banikwa umyalezo kaNkulunkulu, futhi iZwi laKhe kwakufanele lidliwe. Babengabantu ababeyoba ngumlomo kaNkulunkulu, futhi ngokwenza kanjalo babeyokwethula iZwi likaNkulunkulu elalizodliwa yilabo abafuna insindiso. UJeremiya akahlalanga “ebandleni labaklolodeli,” ngoba, njengakuDaniyeli, lapho ebona umbono “ibandla labaklolodeli” labaleka. UJeremiya wayecabanga ukuthi uNkulunkulu wamqambela amanga, ngoba isandla sikaNkulunkulu sasivumele ukudumazeka kokuqala kwango-April 19, 1844 emlandweni wamaMillerite, kanye no-July 18, 2020 ezinsukwini zokugcina. Isithembiso sikaJeremiya sasiwukuthi uma “engabuya,” futhi endimeni ka-Isaya, “okweshumi” “kuyabuya.”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Uma uJeremiya “ebuya,” uyinxenye “yokweshumi” luka-Isaya, olungcwele, futhi uyisabelo seNkosi, okukuwo “isibambiso” saso. Igama lesiHebheru elithi “isibambiso” lisho insika, futhi ukwenziwa “insika,” kuyisithembiso esanikwa abaseFiladelfiya.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Onqobayo ngiyomenza insika ethempelini likaNkulunkulu wami, futhi akasayikuphuma nakanye; futhi ngiyakuloba phezu kwakhe igama likaNkulunkulu wami, negama lomuzi kaNkulunkulu wami, okuyiJerusalema elisha, elehla livela ezulwini kuNkulunkulu wami; futhi ngiyakuloba phezu kwakhe igama lami elisha. Onendlebe makezwe lokho uMoya akusho emabandleni. IsAmbulo 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

“Insika,” okuwukuthi “ingqikithi” yabo, imelela ukuhlanganiswa kobuNkulunkulu nobuntu, ngokuba uKristu uyiyo “insika” esekela ithempeli.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> “Ngesikhathi ngikulesi simo sokuphela amandla ngaba nephupho elangishiya nomthelela ojulile engqondweni yami. Ngaphupha ngibona ithempeli, okwakugcwala kulo abantu abaningi belibhekisa kulo. Yilabo kuphela ababebalekela kulowo thempeli ababeyosindiswa lapho isikhathi sesiphela. Bonke ababesala ngaphandle babeyolahleka kuze kube phakade. Izixuku ezazingaphandle, ziqhubeka ngezindlela zazo ezihlukahlukene, zaziklolodela futhi zihlekisa ngalabo ababengena ethempelini, zibatshela ukuthi lolu hlelo lokuphepha lwaluyinkohliso ehlakaniphile, nokuthi empeleni yayingekho nhlobo ingozi okufanele igwenywe. Zaze zabamba nabanye ukuze zibavimbe ekushesheni bangene phakathi kwezindonga zalo.

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> “Ngenxa yokwesaba ukuhlekiswa, ngacabanga ukuthi kungcono ukulinda kuze kube isixuku siyahlakazeka, noma kuze kube ngingangena bona benganginaki. Kodwa-ke inani labantu landa esikhundleni sokuncipha, futhi ngokwesaba ukuthi ngingase ngifike sekwephuzile kakhulu, ngashesha ngaphuma ekhaya ngacindezela ngadlula esixukwini. Ekukhathazekeni kwami ukufinyelela ethempelini angizange ngiqaphele noma nginake isixuku esasangizungezile. Lapho ngingena esakhiweni, ngabona ukuthi ithempeli elikhulu kakhulu lalisekelwe yinsika eyodwa enkulu kakhulu, futhi kuyo kwakuboshwe iwundlu elalilimele lonke futhi lopha igazi. Thina esasikhona sabonakala sazi ukuthi leli wundlu lalidatshulwe futhi laliminyene ngenxa yethu. Bonke ababengena ethempelini kwakumelwe basondele phambi kwalo bavume izono zabo.

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> “Ngaphambi nje kweWundlu kwakukhona izihlalo eziphakeme, phezu kwazo kwakuhlezi ibandla elalibonakala lijabule kakhulu. Ukukhanya kwezulu kwakungathi kukhanya ebusweni babo, futhi badumisa uNkulunkulu, becula nezingoma zokubonga ezijabulisayo ezazibonakala zifana nomculo wezingelosi. Laba yibo ababefikile phambi kweWundlu, bavuma izono zabo, bamukela intethelelo, futhi manje babelindile ngokujabula okukhulu ukulindela kwabo kwesenzakalo esithile esijabulisayo.”

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

> “Ngisho nangemva kokuba sengingenile esakhiweni, ukwesaba kwangehlela, kanye nomuzwa wehlazo wokuthi kumele ngizithobe phambi kwalaba bantu. Kodwa ngangibonakala ngiphoqelekile ukuqhubekela phambili, futhi ngangihamba kancane ngizungeza insika ukuze ngibhekane newundlu, lapho kukhala icilongo, ithempeli lanyakaza, kwavela imemezelo yokunqoba ivela kwabangcwele ababebuthene, ukukhanya okwesabekayo kwakhanyisa isakhiwo, kwase kuthi konke kube ngubumnyama obukhulu. Bonke labo bantu abajabulayo babese banyamalele kanye nalokho kukhanya, mina ngasala ngedwa ekuthuseni okuthule kobusuku. Ngaphaphama ngisebunzimeni obukhulu bengqondo, futhi ngangingenakukholisa neze ukuthi bengiphupha. Kwabonakala kimi sengathi ukubhujiswa kwami kwase kunqunyiwe, nokuthi uMoya weNkosi wawusungishiyile, ungeke uphinde ubuye.” Testimonies, volume 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

“Ingqikithi,” okungukuthi, engaphakathi kwengxenye yeshumi ebuyayo, “iyinsika” esekela ithempeli. UDaniyeli wabona umbono oyimbangela weWundlu elalilengiswe ensikeni, futhi iWundlu laliyiyo “insika”. Lapho uDaniyeli ebona lowo mbono omkhulu, waguqulwa waba sesimweni somfanekiso wensika, futhi ingxenye yeshumi ka-Isaya, ngokunjalo, inayo “ingqikithi” (insika) ngaphakathi kwayo, futhi leyo ngqikithi kufanele “idliwe” yibo bonke abayongena ethempelini. Labo abangena ethempelini, badle ingqikithi, bangomunye umhlambi kaNkulunkulu abasabela emlayezweni wesibonakaliso esiphakanyiswayo ngesikhathi somthetho weSonto, lapho kukhona ukulahla okukhulu ezweni. “Imbewu engcwele,” eyingqikithi ka-Isaya, iyiWundlu elahlatshwa kusukela ekusekelweni kwezwe.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Ingxenye yeshumi ebuyayo iyokhululwa esandleni sababi, lapho ngomthetho weSonto ukuhlukana kwePhiladelphia neLaodicea kumiswa kuze kube phakade, futhi abaningi khona-ke bayawiswa. Labo abawiswayo bachazwa njengababi abangaqondi. Bayakukhululwa futhi esandleni sabesabekayo, ngokuba abayikwamukela uphawu lwesilo.

> Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

> Isho kanje iNkosi uJehova: Nami ngiyakuyekisa isixuku saseGibithe ngesandla sikaNebukhadirezari inkosi yaseBabiloni. Yena nabantu bakhe kanye naye, abesabekayo bezizwe, bayolethwa ukubhubhisa izwe; bayokhipha izinkemba zabo bamelane neGibithe, bagcwalise izwe ngababulawayo. Ngiyokomisa nemifula, ngithengise izwe esandleni sababi; ngilenze izwe libe yincithakalo, nakho konke okukulo, ngesandla sabafokazi: mina Jehova ngikhulumile. U-Isaya 30:10–12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

“Owesabekayo wezizwe” uyibutho elimele inkosi yasenyakatho. Uphawu oluphakanyiswayo ngesikhathi somthetho weSonto lukhululwa esandleni sezintombi eziyiziwula, noma ezimbi, futhi lukhululwa futhi esandleni sowesabekayo wezizwe. Indaba esiyiphathayo lapha ingeyokuthi u-Isaya, noDaniyeli, noJeremiya, noHezekeli, noJohane bonke basetshenziswa ukumela ukuvuka nokunikezwa amandla kwabeyikhulu namashumi amane nane ezinkulungwane ababuyayo ekudumazekeni kwangoJulayi 18, 2020. Embonweni wokugcina kaDaniyeli, umbono awuphiwa ngasemfuleni iHidekeli, uDaniyeli wenziwa ukuba aqonde kokubili imibono yangaphakathi neyangaphandle yeZwi likaNkulunkulu lesiprofetho, futhi uyaqiniswa ukuze ethule lowo myalezo.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

Umlayezo wokwangaphakathi nowangaphandle uhlanganiswa nencazelo yesiprofetho yekhanda, noma “inqaba,” evesini leshumi, echaza impi yase-Ukraine eqhutshwa njengamanje nguPutin. Lowo khiye wokuhlonza ikhanda unokusetshenziswa kwangaphakathi nokwangaphandle, futhi ukuqala kwaleyo mpi kuphawula inkathi lapho womabili amakhanda eba yisihloko sesiprofetho. Inqaba noma ikhanda, njengalokhu iRussia ilikhomba, limisa impi yesibili yabaxhaswa ngamandla angaphandle, eholela empini yesithathu yabaxhaswa ngamandla angaphandle, ephawula ukuqala kweMpi Yezwe III, njengoba kufanekiswe yimpi yasePanium evesini leshumi nanhlanu.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

Ivesi yeshumi nesithupha ingumthetho weSonto, ngakho-ke kusukela ngowezi-2014, lapho impi yase-Ukraine yaqala khona, njengoba imelwe emavesini eshumi nanye neshumi nambili, kuze kube ngumthetho weSonto, umsebenzi wokugcina ohlobene nokubekwa uphawu kwabantu bakaNkulunkulu uyafezeka. Ukuhumusha kukaGabriyeli kuDaniyeli isahluko seshumi nanye kumele umlayezo ongcwelisa, noma obeka uphawu kubantu bakaNkulunkulu. Ukuphuthelwa yilelo qiniso kuwukuphuthelwa yikho konke. Isiprofetho esambulwayo, esincwadini yesAmbulo sibizwa ngokuthi IsAmbulo sikaJesu Kristu, futhi incwadi yesAmbulo esiveza njengaleso esambulwa ngaphambi nje kokuvalwa komusa, siyindima eqondile encwadini kaDaniyeli.

> 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.

> Wayesethi kimi: Ungawafaki uphawu amazwi esiprofetho sale ncwadi, ngokuba isikhathi siseduze. Ongalungile makenze okungalungile futhi; nongcolileyo makahlale engcolile futhi; nolungileyo makahlale elungile futhi; nongcwele makahlale engcwele futhi. IsAmbulo 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

Ezinsukwini zokugcina, kukhona isikhathi esiqondile lapho isiprofetho sokugcina sivulwa khona, ngoba ivesi lithi “isikhathi sesisondele.” Yona le nkulumo kanye etholakala esahlukweni sokugcina seSambulo, iyatholakala futhi esahlukweni sokuqala.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> ISambulo sikaJesu Kristu, uNkulunkulu amnika yona, ukuba abonise izinceku zakhe izinto okumelwe zenzeke masinyane; wayeseyithumela wayiveza ngengelosi yakhe encekwini yakhe uJohane: owafakaza ngezwi likaNkulunkulu, nangobufakazi bukaJesu Kristu, nangazo zonke izinto azibonayo. Ubusisiwe ofundayo, nalabo abalizwayo amazwi alesi siprofetho, balondoloze izinto ezilotshwe kuso; ngokuba isikhathi siseduze. IsAmbulo 1:1–3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Amakhulu amabili namashumi amabili, ngakho-ke amashumi amabili nambili, ayizimpawu zokuhlanganiswa kobuNkulunkulu nobuntu, futhi umsebenzi wokugcina wengelosi yesithathu, okuwukubekwa uphawu kwabangukhulu namashumi amane nane ezinkulungwane, ufezwa ngaphakathi komongo wesiprofetho womfanekiso wezintombi eziyishumi. Izintombi ezihlakaniphile zezinsuku zokugcina zahlushwa ukudumala kwazo kokuqala ngoJulayi 18, 2020, futhi zahlakazeka njengamathambo afileyo emgwaqweni wesAmbulo isahluko seshumi nanye, kwaze kwaba nguJulayi ka-2023, eminyakeni engamashumi amabili nambili emva kokuba inqubo yokubekwa uphawu iqale ngo-2001. “Isikhathi sase sesiseduze,” futhi iNkosi yase ivusa “izwi ehlane” elalizemukele umyalezo kuGabriyeli, yena ayewamukele kuKristu, yena ayewamukele kuYise.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

Izwi lase liqala ukuthumela umlayezo emabandleni, futhi uthunyelwe ngendlela ye-elekthronikhi lapho ungafundwa futhi noma uzwakalwe, okwamanje ngezilimi ezingaphezu kwamashumi ayisithupha. Ingxenye yesiprofetho eyavulwa uphawu, okungukuthi lowo mlayezo, itholakala encwadini kaDaniyeli.

> “The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Incwadi eyayivaliwe ayisona iSambulo, kodwa iyileyo ngxenye yesiprofetho sikaDaniyeli ephathelene nezinsuku zokugcina. Ingelosi yayala yathi, ‘Kepha wena, Daniyeli, vala la mazwi, uyivale incwadi, kuze kube yisikhathi sokuphela.’ Daniyeli 12:4.” Acts of the Apostles, 585.

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

“Ingxenye yesiprofetho sikaDaniyeli ephathelene nezinsuku zokugcina,” iyivesi lamashumi amane. Akusilo nje ivesi lamashumi amane kuphela; kuyileyo ngxenye yevesi lamashumi amane emelwe emva kwesikhathi sokuphela ngo-1989, nangaphambi komthetho weSonto wevesi lamashumi amane nanye. Umlando wevesi lamashumi amane ongenakho ukubalulwa phakathi kwevesi uqobo lwalo uyileyo ngxenye yesiprofetho ephathelene nezinsuku zokugcina eyayivalwe uphawu, futhi okuthe kusukela ngoJulayi, 2023, yaqala ukwambulwa kulabo abakhetha ukubona nokuzwa.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

Ivesi yamashumi amane ayiqophi lutho ngomlando olandela ukuwa kweSoviet Union ngo-1989, kuze kube ngumthetho weSonto wevesi yamashumi amane nanye, kodwa inikeza isisekelo sesiprofetho okufanele kubekwe phezu kwaso eminye imigqa yesiprofetho. Labo abangavumi ukubona nokuzwa ukuthi indlela yomugqa phezu komugqa iyindlela yemvula yakamuva abanalo ikhono lokubona umlando ofihlekile wevesi yamashumi amane, futhi lowo ngumlando oyisiAmbulo sikaJesu Kristu, uGabriyeli afika ukuzoluchazela uJohane noDaniyeli.

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

> “EBhereya uPawulu waphinda waqala umsebenzi wakhe ngokungena esinagogeni samaJuda ukuze ashumayele ivangeli likaKristu. Uthi ngabo, ‘Laba babenesimo esihle kunabaseThesalonika, ngokuthi balamukela izwi ngokulungela konke kwengqondo, behlola imiBhalo imihla ngemihla, ukuthi lezo zinto zazinjalo yini. Ngakho abaningi kubo bakholwa; kanye nabesifazane abahloniphekayo ababengamaGreki, namadoda futhi, bengembalwa.’”

> “In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

> “Ekuthulweni kweqiniso, labo abafisa ngobuqotho ukuba sendleleni efanele bayovuselwa ekuphenyeni imiBhalo ngenkuthalo. Lokhu kuyoveza imiphumela efana naleyo eyahambisana nomsebenzi wabaphostoli eBereya. Kodwa labo abashumayela iqiniso kulezi zinsuku bahlangabezana nabaningi abayiziphambeko kumaBereya. Abanakuphikisa imfundiso abayethulelwa yona, nokho babonakalisa ukungathandi okukhulu kakhulu ukuhlola ubufakazi obulethwa ukuyisekela, futhi bacabange ukuthi noma ngabe iyiqiniso, kuyindaba engenamthelela omkhulu ukuthi bayayamukela yini noma cha. Bacabanga ukuthi ukholo lwabo lwasendulo namasiko abo kubanele kahle. Kodwa iNkosi, eyathumela amanxusa ayo inomyalezo oya ezweni, iyobabeka abantu icala ngendlela abaphatha ngayo amazwi ezinceku zayo. UNkulunkulu uyokwahlulela bonke ngokokukhanya abakwethulelwe, noma ngabe kucacile kubo noma cha. Kungumsebenzi wabo ukuphenya njengoba kwenza amaBereya. INkosi isho ngomprofethi uHoseya ukuthi: ‘Abantu bami bayabhujiswa ngokuswela ulwazi; ngoba wenqabile ulwazi, nami ngiyakukunqaba.’”

> “The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

> “Izingqondo zamaBhereya zazingancishiswanga ubandlululo, futhi zazizimisele ukuhlola nokwamukela amaqiniso ashumayelwa ngabaphostoli. Ukuba abantu besikhathi sethu bebengalandela isibonelo samaBhereya ahloniphekileyo, ngokuhlola imiBhalo nsuku zonke, nangokuqhathanisa imiyalezo abayilethwa nayo nalokho okulotshwe khona, bekuyoba nezinkulungwane ezithembekile emthethweni kaNkulunkulu lapho namuhla kukhona oyedwa. Kodwa abaningi abathi bayamthanda uNkulunkulu abanalo uthando lokushintsha basuke ephutheni baye eqinisweni, futhi babambelela ezinganekwaneni ezimnandi zezinsuku zokugcina. Iphutha liphuphuthekisa ingqondo futhi liholele kude noNkulunkulu; kodwa iqiniso liletha ukukhanya engqondweni, nokuphila emphefumulweni.” Sketches from the Life of Paul, 87, 88.

Back to Articles