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# The Book of Daniel - Number Nineteen

Incwadi kaDaniyeli - Inombolo Yeshumi Nesishiyagalolunye

The Prophetic Significance of the Word ‘Hour’ in the Book of Daniel

Ukubaluleka Kokuprofetha Kwegama elithi ‘Ihora’ Encwadini kaDaniyeli

Author

Jeff Pippenger

Published

December 14, 2023

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The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.

Igama elithi “ihora,” elitholakala kuphela eTestamenteni Elidala encwadini kaDaniyeli, lihlale lihlotshaniswa nohlobo oluthile lokwahlulela. Esahlukweni sesithathu limelela umthetho weSonto, kugxilwe esibonakalisweni esimelwe nguShadiraki, uMeshaki no-Abedinego.

In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.

Esahlukweni sesine limelela ukufika kwesixwayiso somlayezo wengelosi yokuqala ngo-1798. Lapho lisetshenziswa okwesibili esahlukweni sesine, limelela ukuvulwa kokwahlulela kophenyo ngo-Okthoba 22, 1844. Esahlukweni sesine, ukusetshenziswa okubili kwegama elithi “ihora” kumelela umlando wemiyalezo yengelosi yokuqala neyesibili kusukela ngo-1798 kuze kube ngu-1844. Lowo mlando ungumlando wezulu eziyisikhombisa zesAmbulo ishumi. Izulu eziyisikhombisa zimelelwa yizikhathi ezimbili lapho igama elithi “ihora” lisetshenziswa khona esahlukweni sesine, ngakho-ke futhi zimelela umlando wengelosi yesithathu kusukela ngo-1989 kuze kube ngumthetho weSonto ozayo maduzane.

In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.

Esahlukweni sesihlanu, igama elithi “ihora” nalo limelela umthetho weSonto, kodwa ukugcizelela lapho kusekupheleni kombuso wesithupha wesiprofetho seBhayibheli, i-United States, njengoba kufanekiswa ukuphela kombuso wokuqala wesiprofetho seBhayibheli, iBhabhiloni. Esahlukweni sesithathu, ukugcizelela kwakusefulegini esithandweni somlilo, kodwa esahlukweni sesihlanu ukugcizelela kusekusiphethweni sikaBelshazzar nasokwahlulelwa kwakhe okuyingqayizivele, nakuba uDaniyeli egcina efikile endabeni njengofanekisa ifulegi.

At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.

Emthethweni weSonto, “ihora” lokungcweliswa kukaNebukadinesari nokufa kukaBelishasari kuyamelwa. “Ihora” elimelelwe njengokuvulwa kokwahlulela esahlukweni sesine likhomba ukuvulwa kokwahlulela kophenyo ngo-Okthoba 22, 1844, futhi liphinde likhombe ukuvulwa kokwahlulela kokwenziwa emthethweni weSonto. Kungaba ukuvulwa kwezincwadi zokwahlulela endlini engcwele yasezulwini ngo-Okthoba 22, 1844, noma ukuqala kokwahlulela kukaNkulunkulu okwehlela phezu kwalabo abenqabile insindiso, ekuqaleni kokwahlulela kokwenziwa emthethweni weSonto isixwayiso ngalokho kwahlulela okusondelayo, kungaba yikuphi kukho kokubili, simelwa kuDaniyeli isahluko sesine ngokusetshenziswa kokuqala kwegama elithi “ihora,” futhi ukuqala kwangempela kwanoma yiluphi kulezo zinhlobo ezimbili zokwahlulela kumelwa ngokwesibili lapho igama elithi “ihora” lisetshenziswa esahlukweni sesine.

The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.

Igama lesigaba sohlelo lolimi mayelana negama elithi “hour” njengoba lisetshenziswe nguDaniyeli liwukuthi liyi-“polysemy”. I-polysemy yigama elinezincazelo ezehlukene ezingahlanganiswa zonke ngaphansi kwesihloko esisodwa. Izikhathi ezinhlanu uDaniyeli asebenzisa ngazo igama elithi “hour,” zonke zibhekisela ekwahluleleni, kodwa ngayinye yazo ikhuluma ngezici ezehlukene zokwahlulela kukaNkulunkulu kokuphindisela, okubizwa ngokuthi ukwahlulela kwaKhe kokwenza, noma ukwahlulela kukaNkulunkulu kophenyo lapho enquma khona ukuthi ngobani abayakusindiswa noma abangayikusindiswa. Noma ngabe kuwukwahlulela kophenyo okwaqala ngo-October 22, 1844, noma ukwahlulela kokwenza okuqala emthethweni weSonto osuzayo masinyane, zombili lezi zahlulelo zinokuhamba okuqhubekayo ngokwemvelo yazo. Ukwahlulela kukaNkulunkulu kokuphindisela, noma ukwahlulela kokwenza, kuqala emthethweni weSonto futhi kukhuphuka kancane kancane, kuze kufinyelele ekupheleni kwesikhathi somusa wabantu nasezinhlehlweni eziyisikhombisa zokugcina.

Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.

Isahluko sesihlanu sikaDaniyeli sisebenzisa igama elithi “ihora” ukubonisa ukwahlulela kukaNkulunkulu okuphethe, njengoba kumelwe ukufa kukaBelishasari, nokuphela kwesizwe ayesibusa.

> In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.

> Ngalelo hora kwavela iminwe yesandla somuntu, yaloba maqondana nothi lwezibani phezu kogange olukhanyisiwe lodonga lwesigodlo senkosi; inkosi yabona ingxenye yesandla esalobayo. Daniyeli 5:5.

The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.

Ukwahlulela kokugcina kuqala ngesikhathi somthetho weSonto, okuphinde kufanekiswe ngokunikezelwa kukaNebukadinesari kwesithombe segolide, kodwa lelo “hora” limayelana kakhulu nokukhululwa kwabantu bakaNkulunkulu enkingeni elethwa ngesikhathi somthetho weSonto. Ukwahlulela kokugcina kwesifebe saseTire, kanye nese-United States, kuqala ngesikhathi somthetho weSonto, okuyilo “hora” eliyisifanekiselo sokwahlulela encwadini kaDaniyeli.

> And I heard another voice 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. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.

> Ngase ngizwa elinye izwi livela ezulwini, lithi: Phumani kuye, bantu bami, ukuze ningahlanganyeli ezonweni zakhe, futhi ukuze ningamukeli ezinhluphekweni zakhe. Ngokuba izono zakhe sezifinyelele ezulwini, noNkulunkulu uzikhumbulile iziphambeko zakhe. Mbuyiselani njengoba naye anibuyisela, nimphindisele ngokuphindwe kabili ngokwemisebenzi yakhe; endebeni ayigcwalisileyo, mgcwaliseleni ngokuphindwe kabili. Njengokuba ezidumisile yena uqobo, waphila ngokunethezeka, mnikezeni ukuhlushwa nosizi okungako; ngokuba usho enhliziyweni yakhe ukuthi: Ngihlezi ngiyindlovukazi, angisi umfelokazi, futhi angisoze ngibone usizi. Ngalokho izinhlupheko zakhe ziyakuza ngosuku olulodwa, ukufa, nokulila, nendlala; futhi uyakushiswa aphele ngomlilo; ngokuba unamandla iNkosi uNkulunkulu emgwebayo. Futhi amakhosi omhlaba, awonileyo naye ngokuphinga, aphila ngokunethezeka kanye naye, ayakumkhalela, amlilele, lapho ebona intuthu yokusha kwakhe, emi kude ngenxa yokwesaba ukuhlushwa kwakhe, ethi: Maye, maye, muzi omkhulu, Babiloni, muzi onamandla! ngokuba ngehora linye ukwahlulelwa kwakho sekufikile. IsAmbulo 18:4–10.

The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.

Umthetho weSonto e-United States, oyisiqalo sokwahlulela kokwenziwa, nakho futhi okuqhubekayo, uqala “ngehora” lapho abantwana bakaNkulunkulu abaseseBabiloni bebizwa baphume ngesibonakaliso. Yilo “ihora” lapho ukwahlulela kwehlela “lowo Muzi omkhulu, iBabiloni”. Ukwahlulelwa kwalo, okumelelwe yigama elithi “ihora,” kuhlanganisa isikhathi lapho ezinye izimvu zikaNkulunkulu zibizwa ziphume eBabiloni.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Ngalolo suku kuyakuba khona impande kaJese, eyakuma ibe yisibonakaliso sabantu; kuyo izizwe zabeZizwe ziyakufuna; nokuphumula kwayo kuyakuba yinkazimulo. Kuyakuthi ngalolo suku iNkosi iphinde yelule isandla sayo okwesibili ukuze ibuyise insali yabantu bayo esele, ivela e-Asiriya, naseGibhithe, nasePhathrosi, naseKushe, nase-Elamu, naseShinari, naseHamati, naseziqhingini zolwandle. Iyomisa isibonakaliso sezizwe, iqoqe abaxoshiweyo bakwa-Israyeli, ihlanganise ndawonye abasakazekileyo bakwaJuda, ibavela emagumbini omane omhlaba. Isaya 11:10–12.

The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.

INkosi yabiza abantu ukuba baphume eBabiloni emnyakazweni wengelosi yokuqala ngo-1844, futhi ingelosi yesibili yalowo mlando kufanele iphindwe ezinsukwini zokugcina, lapho “iNkosi iyakubuye iselule isandla sayo okwesibili ukuba ibuyise insali yabantu bayo.” Insali yabantu ebabiza “futhi” ukuba baphume, ayisona isibhengezo, ngokuba isibhengezo “yimpande kaJese,” emile njenga “sibhengezo” ama “Zizwe azifuna”. Ngokwesibili, uNkulunkulu uyakubiza izizwe ukuba ziphume eBabiloni.

He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.

Uyokwenza lokhu ngokuqala ngokubutha “abaxoshiweyo bakwa-Israyeli,” abangabantu “abahlakazekileyo bakwaJuda,” nabavela “emakhoneni omane omhlaba,” lapho sebebuthene ndawonye ekupheleni kwezinsuku ezintathu nengxenye zokulala befile emgwaqweni wesAmbulo isahluko seshumi nanye, odlula esigodini sikaHezekeli samathambo afileyo nawomileyo.

The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.

“Ihora” lapho kuqala khona ukwahlulela kokugcina phezu kwe“Babiloni,” lowo “muzi omkhulu,” iyona kanye leyo “hora” “yokuzamazama okukhulu komhlaba” yesAmbulo seshumi nanye. Ukwahlulela kokugcina kukaNkulunkulu kuqala ngaleyo “hora,” ngoba esahlukweni seshumi nanye sesAmbulo, kukhona abayizinkulungwane eziyisikhombisa ababulawayo ngaleyo “hora” yokuzamazama komhlaba. Lezo zinkulungwane eziyisikhombisa zazimelwe “amadoda anamandla kakhulu” kaNebukadinesari, afa ngesikhathi ephonsa uShadiraki, uMeshaki no-Abedinego esithandweni esasishiswe “kasikhombisa” ngaphezu kokujwayelekile. ENguqukweni yaseFrance lezo “zinkulungwane eziyisikhombisa” zazimele ubukhosi baseFrance, noma amadoda alo anamandla. Akusikho kuphela ukuthi uBelishasari wabulawa esahlukweni sesihlanu, kodwa nebutho lakhe labhujiswa. “Ihora” lomthetho weSonto liqala ukuhlushwa okumelelwa ngabantu bakaNkulunkulu abaphonswa esithandweni, kodwa futhi liphawula ukuqala kokwahlulela kokugcina kukaNkulunkulu phezu komuzi omkhulu, iBabiloni.

It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.

Futhi kuyilo “hora” lokuzamazama okukhulu komhlaba esahlukweni seshumi nanye seSambulo, lapho amathambo ayefile ngaphambili, abulawa esitaladini yisilo esivela kwalasha ongenasiphelo, ephakanyiselwa ezulwini njengophawu. Lapho futhi kuyilo kanye lelo “hora” lapho kukhala khona umaye wesithathu, nawo futhi oyicilongo lesikhombisa. Icilongo lesikhombisa lingumaye wesithathu, futhi injongo yalelo cilongo lokugcina lomaye akukhona kuphela ukuletha ukwahlulela phezu kwalabo abaphoqelela ukukhonza ngeSonto, kodwa futhi nokuthukuthelisa izizwe. Umaye wesithathu, icilongo lesikhombisa, kanye nokuthukutheliswa kwezizwe, konke kuyizimpawu ezikhuluma ngendima yesiprofetho yobuSulumane, futhi konke kubekwe kulelo “hora” lokuzamazama okukhulu komhlaba.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.

> Base bezwa izwi elikhulu livela ezulwini lithi kubo: Khuphukelani lapha. Benyukela ezulwini ngefu; izitha zabo zababona. Ngalelo hora kwaba khona ukuzamazama komhlaba okukhulu, ingxenye yeshumi yomuzi yawa, kwathi kulokho kuzamazama komhlaba kwabulawa abantu abayizinkulungwane eziyisikhombisa; abaseleyo besaba kakhulu, badumisa uNkulunkulu wezulu. Maye wesibili wedlulile; bhekani, maye wesithathu uyeza masinyane. Ingelosi yesikhombisa yase ikhalisa icilongo; kwase kuba khona amazwi amakhulu ezulwini, ethi: Imibuso yaleli zwe isiphenduke umbuso weNkosi yethu nowoKristu wayo; iyakubusa kuze kube phakade naphakade. Abadala abangamashumi amabili nane, ababehli phambi kukaNkulunkulu ezihlalweni zabo zobukhosi, bawa ngobuso babo, bakhuleka kuNkulunkulu, bethi: Siyakubonga, Nkosi Nkulunkulu uMninimandla onke, okhona, nowawukhona, nozayo; ngokuba uthathile amandla akho amakhulu, wabusa. Izizwe zathukuthela, intukuthelo yakho yafika, nesikhathi sabafileyo, sokuba bahlulelwe, nesokuba ubanike umvuzo izinceku zakho abaprofethi, nabangcwele, nalabo abalikhonzayo igama lakho, abancane nabakhulu; nokuba ubabhubhise ababhubhisa umhlaba. IsAmbulo 11:12–18.

Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.

Amathambo afileyo kaHezekeli enyukela “ezulwini ngefu; futhi izitha zawo” zibabona “zona” “ngehora” lapho umculo kaNebukhadinezari uqala ukukhala, futhi isifebe saseThire siqala ukucula, futhi u-Israyeli oyisihlubuki eqala ukudansa. U-Israyeli oyisihlubuki umele umprofethi wamanga, inkosi uNebukhadinezari ingudrako, kanti isifebe saseThire siyisilwane. Umdanso uvezwa ngabaprofethi bakaBhali nangabaprofethi besixuku sesihlahla endabeni ka-Eliya. Wabuye wavezwa nangomdanso kaSalome, indodakazi kaHerodiya. UBhali ungunkulunkulu wamanga wesilisa, kanti u-Ashitaroti ungabaprofethi besixuku sesihlahla, okuwunkulunkulu wesifazane. Ngokuhlangene bamele ukuhlangana kwebandla (owesifazane) nombuso (owesilisa). Ngokuhlangene bamele umprofethi wamanga wase-United States. USalome ukhomba ukuthi umprofethi wamanga uyindodakazi yaseRoma, omfanekiso wayo uyinhlanganisela yebandla nombuso e-United States.

> Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.

> Ngakho ngaleso sikhathi kweza phambili amaKalediya athile, amangalela amaJuda. Akhuluma, athi enkosini uNebukadinesari: O nkosi, phila kuze kube phakade. Wena, O nkosi, ukhiphe isimemezelo sokuthi wonke umuntu oyakuzwa ukukhala kophondo, nomtshingo, nehabhu, nesakbhuthi, nepisaliteri, nedalimu, nazo zonke izinhlobo zomculo, uyakuwa phansi akhuleke esithombeni segolide; futhi lowo ongawi phansi akhuleke, ukuba aphonswe phakathi kwesithando somlilo ovuthayo. Kukhona amaJuda athile owamisile ukuba abe phezu kwezindaba zesifundazwe saseBabiloni, uShadiraki, uMeshaki, no-Abhedinego; la madoda, O nkosi, awakunakanga; awakhonzi onkulunkulu bakho, futhi awasikhulekeli isithombe segolide osimisileyo. Daniyeli 3:8–12.

In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.

Kulelo “hora,” izitha zikaShadiraki, uMeshaki no-Abhedinego zabona ukuthi zenqaba uphawu lwesilo, zase zicela enkosini ukuba ikhiphe ukwahlulela okumisiwe. Kulelo “hora,” umthetho weSonto, okuwukuzamazama okubhekana nesilo somhlaba (ukuzamazama komhlaba), kubonakaliswa ulaka nolaka oluvuthayo lukaNebukhadinezari.

> Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.

> Khona-ke uNebukhadinezari, ngolaka lwakhe nangokufutheka kwakhe, wayala ukuba kulethwe oShadiraki, oMeshaki, no-Abhedinego. Khona balethwa laba bantu phambi kwenkosi. Daniyeli 3:13.

The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.

Ukuhlushwa okwenziwa kubofakazi bakaNkulunkulu ababili (uShadiraki, uMeshaki no-Abedinego), kwenziwa lapho benqaba ukukhothama, noma njengoba iSambulo isahluko 11 sikubeka—bema ngezinyawo zabo.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Kwathi emva kwezinsuku ezintathu nengxenye umoya wokuphila ovela kuNkulunkulu wangena kubo, base bemi ngezinyawo zabo; kwase kwehlela ukwesaba okukhulu phezu kwalabo ababebabona. Base bezwa izwi elikhulu livela ezulwini lithi kubo, Khuphukelani lapha. Base benyukela ezulwini ngefu; izitha zabo zababona. IsAmbulo 11:11, 12.

Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.

Benqaba ukukhothama, bema ngezinyawo zabo njengempi enamandla kaHezekeli. Bema lapho bemukela bese bememezela umlayezo wokubekwa uphawu, ophikisa ukwakheka komfelandawonye webandla nombuso e-United States, futhi uxwayisa ngomthetho weSonto osuzayo maduzane, futhi ubonisa ukuthi ukwahlulela kukaNkulunkulu kokuphindisela sekuseduze ukuba kugcwaliswe yi-Islam yoMaye wesithathu. Umlayezo Wokukhala Kwaphakathi Kwamabili umelelwa “yimfihlo” eyambulelwa uDaniyeli esahlukweni sesibili, futhi lapho abantu bakaNkulunkulu bosuku lokugcina bezinza kulelo “qiniso,” abakwazi futhi abayikunyakaziswa ukuzamazama komhlaba osekusondele.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> “Umsebenzi waseBattle Creek ulandela uhlelo olufanayo. Abaholi basesibhedlela sezempilo baye bahlanganyela nabangakholwayo, bebamukela emikhandlwini yabo, ngokwezinga elithile, kodwa kufana nokusebenza amehlo abo evaliwe. Baswele ukuqonda ukuze babone okuzosehlela phezu kwethu nganoma yisiphi isikhathi. Kukhona umoya wokuphelelwa yithemba, wempi nowokuchitheka kwegazi, futhi lowo moya uyokhula kuze kube sekupheleni kwesikhathi uqobo. Ngokushesha nje lapho abantu bakaNkulunkulu sebephawuliwe emabunzini abo—akusilo uphawu noma umaka ongabonakala, kodwa kuwukuzinza eqinisweni, kokubili ngokwengqondo nangokomoya, ukuze bangabe besanyakaziswa—ngokushesha nje lapho abantu bakaNkulunkulu sebephawuliwe futhi belungiselwe ukuzanyazanyiswa, kuyofika. Impela, sekuqalile kakade. Izahlulelo zikaNkulunkulu manje ziphezu kwezwe, ukusixwayisa, ukuze sazi okuzayo.” Manuscript Releases, umqulu 10, 252.

The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.

Ukubekwa uphawu kumela uphawu oluqale lungabonakali kubantu, kodwa olube selubonwa yiwo wonke umuntu. Lapho abantu bakaNkulunkulu bemukela umlayezo weSikhalo Saphakathi Kwamabili, esimelelwe “yimfihlakalo” eyembulelwa uDaniyeli esahlukweni sesibili, basuke bemukele “imfihlakalo” yomfanekiso wesilo oholela ophawini lwesilo, oluletha ukwahlulela kukaNkulunkulu, okufeziwe nge-Islamu. Lokhu kwenzeka ngesikhathi lapho “umoya wokuphelelwa ithemba, wempi nowokuchitheka kwegazi” ukhula khona. Leso sikhathi yilesi samanje. Kwenzeka lapho abaholi be-Adventism bengasaboni ngenxa yobumpumputhe baseLawodike. Ngesikhathi senqubo yokubekwa uphawu epheleliswa eSikhalweni Saphakathi Kwamabili, uphawu lugxivizwa emabunzini ezintombi ezihlakaniphileyo, kodwa alubonakali. UShadiraki, uMeshaki no-Abhedinego bamele labo asebezinzile eqinisweni, njengoba kuboniswe ngengxoxo yabo noNebukhadinezari.

> Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.

> UNebukhadinezari wakhuluma wathi kubo: “Kuliqiniso yini, nina oShadiraki, noMeshaki, no-Abhedinego, ukuthi anikhonzi onkulunkulu bami, futhi anikhulekeli isithombe segolide engisimisile na? Manje-ke, uma nilungele ukuthi, ngesikhathi nje nizwa ukukhala kophondo, necilongo, nehabhu, nesakhibhuthi, nehubo, nedalimere, nayo yonke inhlobo yomculo, niwe phansi nikhulekele isithombe engisenzileyo, kuhle; kodwa uma ningakhuleki, niyakuphonswa ngalelo hora phakathi kwesithando somlilo ovuthayo; futhi ungubani lowo Nkulunkulu oyakunikhulula esandleni sami?” OShadiraki, noMeshaki, no-Abhedinego baphendula bathi enkosini: “O Nebukhadinezari, asinasidingo sokukuphendula ngalolu daba. Uma kunjalo, uNkulunkulu wethu esimkhonzayo unamandla okusikhulula esithandweni somlilo ovuthayo, futhi uyakusikhulula esandleni sakho, nkosi. Kepha uma kungenjalo, makwazeke kuwe, nkosi, ukuthi asiyikukhonza onkulunkulu bakho, futhi asiyikusikhulekela isithombe segolide osimisileyo.” Daniyeli 3:14–18.

Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.

Ngemva kwalokho labo bafanelekile abathathu bayobonakalisa uphawu lukaNkulunkulu olubonakalayo. Kuphela yilabo abaqale baba nophawu ngaphakathi olungabonakaliyo abayohlanganyela ekubonakaliseni uphawu lukaNkulunkulu ngesikhathi lapho kumelwe lubonakale khona.

> Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.

> Khona uNebukhadinezari wagcwala ulaka, nobuso bakhe bashintsha baba ngokumelene noShadiraki, noMeshaki, no-Abedinego; ngalokho wakhuluma, wayala ukuba isithando somlilo sishiswe kasikhombisa ngaphezu kokujwayelekile ukusishisa. Wayala amadoda anamandla kunawo wonke ayesebuthweni lakhe ukuba abophe oShadiraki, noMeshaki, no-Abedinego, abaphonse esithandweni somlilo ovuthayo. Khona la madoda aboshwa nezingubo zawo zangaphandle, namabhulukwe awo, nezigqoko zawo, nezinye izingubo zawo, aphonswa phakathi kwesithando somlilo ovuthayo. Ngakho-ke, ngenxa yokuthi umyalo wenkosi wawuphuthuma, nesithando sishisa ngokwedlulele, ilangabi lomlilo labulala lawo madoda ayethathe oShadiraki, noMeshaki, no-Abedinego. Futhi la madoda amathathu, oShadiraki, noMeshaki, no-Abedinego, awa eboshiwe phakathi kwesithando somlilo ovuthayo. Khona inkosi uNebukhadinezari yamangala, yasukuma ngokushesha, yakhuluma, yathi kubeluleki bayo: Asibaphonsanga yini amadoda amathathu eboshiwe phakathi komlilo na? Aphendula, athi enkosini: Kunjalo, nkosi. Yaphendula yathi: Bhekani, ngibona amadoda amane ekhululekile, ehamba phakathi komlilo, futhi awalimazekanga; futhi isimo sowesine sinjengeNdodana kaNkulunkulu. Daniyeli 3:19–25.

The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.

Ofakazi ababili, abamelelwa nguShadiraki, uMeshaki no-Abedinego, base bephakanyiswa babe yisibhengezo; khona-ke uphawu luyobonakala.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.

> “Umsebenzi kaMoya oNgcwele uwukweyisa izwe ngesono, nangokulunga nangokwahlulela. Izwe lingaxwayiswa kuphela ngokubona labo abakholwa iqiniso bengcwelisiwe ngeqiniso, besebenza ngokwezimiso eziphakeme nezingcwele, bebonakalisa ngendlela ephakeme, ehloniphekile, umugqa wokwehlukanisa phakathi kwalabo abagcina imiyalo kaNkulunkulu, nalabo abayinyathela ngezinyawo zabo. Ukungcweliswa kukaMoya kuphawula umehluko phakathi kwalabo abanesibonakaliso sikaNkulunkulu, nalabo abagcina usuku lokuphumula olungelona olweqiniso. Lapho uvivinyo lufika, kuyobonakaliswa ngokusobala ukuthi liyini uphawu lwesilo. Kuwukugcina iSonto. Labo okuthi, ngemva kokulizwa iqiniso, baqhubeke bebheka lolu suku njengolungcwele, bathwala uphawu lomuntu wesono, owacabanga ukuguqula izikhathi nemithetho. Bible Training School, December 1, 1903.”

At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.

Ngesikhathi somthetho weSonto, i-United States izophendukela e-United Nations ukuze ifeze umsebenzi wayo wesiprofetho. Izoqola umhlaba ngalezo zimangaliso eyenza, njengoba kufanekiswa umdanso kaSalome. Ngenkathi yenza lowo mdanso wokukhohlisa, isifebe saseTire siyobe sicula izingoma zaso, futhi i-orchestra kaNebukhadinezari iyobe idlala umculo. I-United States ihola ekuphoqeni umhlaba ukuba wamukele leyo ngoma, futhi ukhothame phambi komfanekiso.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Ngase ngibona esinye isilo sikhuphuka emhlabeni; sasinempondo ezimbili ezifana nezewundlu, kepha sakhuluma njengodrako. Futhi sisebenzisa wonke amandla esilo sokuqala phambi kwaso, senza umhlaba nabahlala kuwo bakhonze isilo sokuqala, esaphulukiswa isilonda saso esibulalayo. Futhi senza izimangaliso ezinkulu, size senze nomlilo wehle ezulwini uze emhlabeni phambi kwabantu, siphambukise abahlala emhlabeni ngezibonakaliso esanikwa amandla okuzenza phambi kwesilo; sithi kwabahlala emhlabeni makenzele isilo umfanekiso, sona esasinxeba lenkemba kepha saphila. Futhi sanikwa amandla okunika umfanekiso wesilo umoya wokuphila, ukuze umfanekiso wesilo ukhulume, wenze nokuthi bonke abangayikukhonza umfanekiso wesilo babulawe. Futhi senza bonke, abancane nabakhulu, abacebileyo nabampofu, abakhululekileyo nezigqila, ukuba bamukele uphawu esandleni sabo sokunene noma emabunzini abo; ukuze kungabikho muntu ongathenga noma adayise, ngaphandle kwalowo onophawu, noma igama lesilo, noma inani legama laso. Nansi inhlakanipho. Onokuqonda makabalé inani lesilo, ngokuba liyinani lomuntu; nenani laso lingamakhulu ayisithupha namashumi ayisithupha nesithupha. IsAmbulo 13:11–18.

Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.

IGibhithe ezinsukwini zokugcina limelela umhlaba (owayusubuswa ngaleso sikhathi yiNhlangano Yezizwe), kodwa kukhona “Ishwa” (uphawu lwe-Islam), elimenyezelwe phezu kwalabo (i-United States) abaphendukela eGibhithe ukuze bafune usizo. Lapho amadoda amathathu afanelekayo ephonswa eziko lomlilo abe yisibonakaliso sesizwe emhlabeni, lelo ziko akusilo ngempela iziko likaNebukhadinezari.

> Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.

> Maye kubo abehlela eGibhithe beyofuna usizo; abathembele emahhashini, bakholwe izinqola, ngokuba ziningi; nakubagibeli bamahhashi, ngokuba banamandla kakhulu; kepha ababheki koNgcwele ka-Israyeli, futhi abafuni uJehova! Nokho naye uhlakaniphile, uyakuletha okubi, futhi akayikubuyisa amazwi akhe; kodwa uyakusukuma amelane nendlu yabenzi bokubi, amelane nosizo lwabenzi bobubi. Manje abaseGibhithe bangabantu, abayena uNkulunkulu; namahhashi abo ayinyama, awasiwo umoya. Lapho uJehova eyokwelula isandla sakhe, oyisizayo uyakuwa, nosizwayo awe phansi, futhi bayakuphela bonke kanyekanye. Ngokuba uJehova ukhulume kimi kanje wathi: Njengengonyama nengonyama esencane ibhodla phezu kwempango yayo, lapho kubizelwa kuyo abelusi abaningi, ayiyikwesaba izwi labo, futhi ayiyikuzithoba ngomsindo wabo: ngokunjalo uJehova Sebawoti uyokwehla azolwa ngenxa yentaba iZiyoni nangenxa yegquma layo. Njengezinyoni ezindizayo, kanjalo uJehova Sebawoti uyakuvikela iJerusalema; evikela, uyakulikhulula; edlula phezu kwalo, uyakulondoloza. Buyelani kuye enimhlubuke kakhulu, nina bantwana baka-Israyeli. Ngokuba ngalolo suku yilowo nalowo uyakulahla izithombe zakhe zesiliva nezithombe zakhe zegolide, ezenziwa izandla zenu ukuba zibe yisono kini. Khona-ke umAsiriya uyakuwa ngenkemba, engeyoyendoda enamandla; nangenkemba engeyoyendoda engelutho uyakudliwa; kepha uyakubalekela inkemba, nezinsizwa zakhe ziyakudangala. Uyakwela aye enqabeni yakhe ngenxa yokwesaba, nezikhulu zakhe ziyakwesaba ibhanela, usho uJehova, omlilo wakhe useZiyoni, nesithando sakhe somlilo siseJerusalema. Isaya 31:1–9.

Jerusalem is the furnace the world will look to, and they will see four men walking therein.

IJerusalema iyisithando somlilo izwe eliyobheka kuso, futhi bayobona amadoda amane ehamba phakathi kwaso.

> Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.

> Khona-ke uNebukhadinezari wasondela emlonyeni wesithando somlilo ovuthayo, wakhuluma, wathi: Shadiraki, Meshaki, no-Abhedinego, nina zinceku zikaNkulunkulu oPhezukonke, phumani, nize lapha. Khona-ke uShadiraki, uMeshaki, no-Abhedinego baphuma phakathi komlilo. Izikhulu, nababusi, nabaphathi, nabeluleki benkosi, sebebuthene ndawonye, babona la madoda, emizimbeni yawo umlilo owawungenamandla phezu kwayo; kungashiswanga nalunye unwele lwekhanda lawo, nezingubo zawo zazingaguqukile, futhi nephunga lomlilo lalingadlulanga kuwo. Khona-ke uNebukhadinezari wakhuluma, wathi: Makabongwe uNkulunkulu kaShadiraki, noMeshaki, no-Abhedinego, othumile ingelosi yakhe, wakhulula izinceku zakhe ezabethembile kuye, zaguqula izwi lenkosi, zanikezela imizimba yazo, ukuze zingakhonzi, futhi zingakhulekeli omunye unkulunkulu, ngaphandle kukaNkulunkulu wazo. Daniyeli 3:26–28.

Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.

UNebukhadinesari wayese enza omunye umthetho. Lowo mthetho umele ngokomfanekiso umthetho wokugcina ezinsukwini zokugcina. Ukhipha umthetho wokufa, wona, emzamweni wakhe obuthakathaka wokuphakamisa uNkulunkulu wezulu, empeleni uyisifaniso sesiprofetho somthetho wokufa ekupheleni kwezwe. UNebukhadinesari, emele inkosi ekupheleni kwezwe, uwuphawu lwamakhosi ayishumi kadrako aphinga nesifebe saseRoma. Umthetho olandelayo esigcawini sesiprofetho ngumthetho wokufa, futhi nakuba uNebukhadinesari ememezela okwangesikhathi sakhe, empeleni umele umthetho wokugcina wenyunyana emithathu ezinsukwini zokugcina. Lowo mthetho ungumthetho wokufa oqaliswa emva kokuvalwa komusa, kodwa awusoze wagcwaliswa ngokumelene nabantu bakaNkulunkulu.

> Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.

> Ngakho ngimisa umyalo wokuthi bonke abantu, zonke izizwe, nazo zonke izilimi, abayakukhuluma noma yini engafanele ngoNkulunkulu kaShadiraki, kaMeshaki, no-Abedenego, bayakunqunywa babe yizicucu, nezindlu zabo zenziwe indunduma yomquba; ngokuba akakho omunye uNkulunkulu ongakhulula ngalolu hlobo. Inkosi yase ibaphakamisa uShadiraki, uMeshaki, no-Abedenego esifundazweni saseBabiloni. Daniyeli 3:29, 30.

We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.

Manje sesibeke emlandweni okwanele kwezahluko ezintathu zokuqala zikaDaniyeli ukuze siqale ukucabangela izahluko zesine nesesihlanu, ezibuswa ngumgomo wesiprofetho othi “phinda wandise”. Isahluko sesine sikaDaniyeli sikhomba u-1798 kanye nokuqala kwesilo somhlaba, kanti isahluko sesihlanu sikhomba umthetho weSonto, kanye nokuphela kwesilo somhlaba lapho sikhuluma njengodrako. Lezi zahluko ezimbili kufanele zihlanganiswe “umugqa phezu komugqa” kanye nezahluko ezintathu zokuqala ukuze kwakhiwe phezu kwesakhiwo semiyalezo yezingelosi ezintathu. Ngenxa yaleli qiniso, sizoqala ngokuchaza ngokucophelela umgomo othi “umugqa phezu komugqa”.

We will continue in the next article.

Sizoqhubeka esihlokweni esilandelayo.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> “UBelishasari wayenikwe amathuba amaningi okwazi nokwenza intando kaNkulunkulu. Wayebonile umkhulu wakhe uNebukadinesari exoshwa emphakathini wabantu. Wayebonile ukuhlakanipha inkosi ezidlayo eyayizigqaja ngakho kususwa Yilowo owayekunike lona. Wayeyibonile inkosi ixoshwa embusweni wayo, yenziwa umngane wezilwane zasendle. Kodwa uthando lukaBelishasari lokuzijabulisa nokuzikhazimulisa lwasula izifundo okwakungafanele neze azikhohlwe; futhi wenza izono ezifana nalezo ezaletha izahlulelo ezivelele phezu kukaNebukadinesari. Wachitha amathuba ayewanikwe ngomusa, enganaki ukusebenzisa amathuba ayeseduze kwakhe ukuze ajwayelane neqiniso. ‘Kumelwe ngenzeni ukuze ngisindiswe?’ kwakungumbuzo inkosi enkulu kodwa eyisiwula eyawedlula ngokunganaki.” Bible Echo, April 25, 1898.

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