William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.
Iinyaniso ezisisiseko zikaWilliam Miller zagutyungelwa zaza zafihlwa phakathi kwezizukulwana ezine zobuAdventist. Ukubuyiselwa kwezo nyaniso zesiseko kubekwe phambili kwiphupha lakhe lesibini, yaye kuchongwa ngokuphindaphindiweyo eBhayibhileni nakuMoya weSiprofeto njengomsebenzi abantu bakaThixo bemihla yokugqibela abamelwe ukuwufeza. Iphupha likaMiller lichaza ukuba xa indoda enebrashi yokususa uthuli ibuyisela amatye anqabileyo, aya kukhazimla ngokuphindwe kalishumi ngakumbi kunelanga.
Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.
Ulwakhiwo lukaMiller lwalusekelwe ekuqondeni amagunya amabini achithayo, obuhedeni obalandelwa bubopopu, yaye ubungqina bompostile uPawulos kwisahluko sesibini samaTesalonika banika uMiller isiseko esiqinileyo solwakhiwo lwakhe. Apho uPawulos uchaza ukuba iRoma yobuhedeni yayibambezela ukubakho kobupopu ekunyukeni emandleni, kwada kwasuswa iRoma yobuhedeni. Kwi-2 Tesalonika, uPawulos kananjalo wanikela ngesiseko esiqinileyo solwakhiwo lwe-Future for America, xa wachaza ukuba “umntu wesono” okwisahluko eso wayekwamelwe njengokumkani owaziphakamisayo, kuDaniyeli isahluko seshumi elinanye, nakwivesi yamashumi amathathu anesithandathu.
It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.
Kubalulekile ukuqonda ukuba ukwanda kolwazi kwintshukumo yengelosi yokuqala neyesithathu kwakunxulunyaniswe ngqo nobungqina bukaPawulos kwisahluko sesibini samaTesalonika. Ngexesha lesiphelo ngo-1798, kwanango-1989, incwadi kaDaniyeli yatyhilwa, ngaloo ndlela kwaqaliswa inkqubo yokuvavanywa enamanqanaba amathathu. Inkqubo yokuvavanywa isoloko ivelisa iindidi ezimbini zabakhonzi kuyo imbali apho incwadi kaDaniyeli ityhilwayo. Kubalulekile ukubona imibhalo kaPawulos inxulumene nokwanda kolwazi ngexesha lesiphelo, kuba kweso kanye sahluko uPawulos ulumkisa ukuba abo bangalamkeliyo “uthando lwenyaniso,” baya kwamkela inkohliso enamandla evela kuThixo. Le nkohliso inamandla yiyo eyehliselwa abangendawo kuDaniyeli isahluko seshumi elinesibini, abakulahlayo ukwanda kolwazi. Kuzo zombini ezi mbali le nkohliso inamandla ibhekisa ngokuthe ngqo kakhulu kubuAdventist.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Lowo ubona ngaphaya komphezulu, ofunda iintliziyo zabantu bonke, uthi ngabo baye banokukhanya okukhulu: ‘Abaxhwalekanga yaye abamangalanga ngenxa yemeko yabo yokuziphatha neyomoya.’ Ewe, bakhethe ezabo iindlela, yaye umphefumlo wabo uyakuthakazelela amasikizi abo. Nam ndiya kukhetha inkohliso yabo, ndize ndizise uloyiko lwabo phezu kwabo; kuba ndathi ndakubiza, akwabakho namnye uphendulayo; ndathetha, abeva; koko benza okubi phambi kwamehlo Am, bakhetha oko endingakuthandiyo mna.’ ‘UThixo uya kubathumela ulahlekiso olunamandla, ukuze bakholwe ubuxoki,’ ngenxa yokuba ‘abangayamkelanga intando yenyaniso, ukuze basindiswe,’ ‘kodwa bayoliswa kukungalungisi.’ Isaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“UMfundisi wasezulwini wabuza wathi: ‘Kukho nkohliso inamandla ngaphezu kwayiphi na enokulukuhla ingqondo njengokuzenzisa kokuba wakha phezu kwesiseko esilungileyo nokuba uThixo uyayamkela imisebenzi yakho, kanti enyanisweni usenza izinto ezininzi ngokomgaqo-nkqubo wehlabathi yaye wona kuYehova? Owu, yinkohliso enkulu leyo, lulahlekiso olunomtsalane, oluthimba iingqondo xa abantu abakhe bayazi inyaniso bephazamisa imo yobuthixo nomoya namandla ayo; xa becinga ukuba bazizityebi, bandisiwe ngeempahla, yaye abaswele nto, kanti enyanisweni baswele yonke into.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“UThixo akaguqukanga ngokubhekisele kubakhonzi baKhe abathembekileyo abagcina iingubo zabo zingenabala. Kodwa abaninzi bayakhala besithi, ‘Luxolo nokhuseleko,’ kanti intshabalalo yesiquphe iyeza phezu kwabo. Ngaphandle kokuba kubekho inguquko epheleleyo, ngaphandle kokuba abantu bathobe iintliziyo zabo ngokuvuma izono baze bamkele inyaniso njengoko injalo kuYesu, abasayi kungena ezulwini. Xa ukuhlanjululwa kuya kwenzeka phakathi kwethu, asisayi kuphinda siphumle kamnandi, sizidla ngokuthi sisityebi, sandile ngezinto eziphathekayo, yaye asisweli nto.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Ngubani onokuthi ngenyaniso: ‘Igolide lethu livavanyiwe emlilweni; izambatho zethu azinabala lehlabathi’? Ndabona uMfundisi wethu esalatha kwizambatho zobulungisa ekuthiwa bobabo. Wazihluba, waza wabeka elubala ukungcola okwakuphantsi kwazo. Wandula ke wathi kum: ‘Akuboni na ukuba bakugubungele ngokuqhayisa ukungcola kwabo nokubola kwesimilo sabo? “Saba njani na ihenyukazi isixeko esithembekileyo!” Indlu kaBawo yenziwe indlu yorhwebo, indawo apho ubukho nobuqaqawuli bobuThixo buphumileyo! Ngenxa yoku kukho ubuthathaka, namandla akakho.’” Testimonies, volume 8, 249, 250.
Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”
I-Adventism yayiyi“dolophu ethembekileyo” xa yayivakalisa isiKhalo saphakathi kobusuku ngo-1844. Ngo-1863, yaqalisa inkqubo yokwala “iziseko” ezamiselwa ngenkonzo kaWilliam Miller. Xa baqala ukubeka ecaleni iinyaniso ezisisiseko, ngaloo ndlela bezigubungela ngezacholo zobuxoki neengqekembe zobuxoki, babesakha isiseko esitsha. Abo baqalayo, baqhube, baza baqhubeka naloo msebenzi, bamelwe kumbhalo woMoya wesiProfeto njenge “abo babe nokukhanya okukhulu.”
The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”
“Ukukhanya okukhulu” ababethi bakwaba nako, kwamelwa ephupheni likaMiller njengamatye anqabileyo ayesebhokisini, awabekwa nguMiller phezu kwetafile embindini wegumbi lakhe, akhazimla ngakumbi kuno“ilanga.” Kule ndima isandul’ ukucatshulwa uDade White uchaza “abo baye baba nokukhanya okukhulu,” kodwa “abakhethe iindlela zabo.”
They chose a new way in 1863. She says it is “a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.”
Bakhetha indlela entsha ngowe-1863. Uthi “lulukhohliso olutsal’ umdla, oluthimba iingqondo xa abantu abakhe bayazi inyaniso bephazama bathabathe imo yobuthixo bayenze umoya namandla abo; xa becinga ukuba bazizityebi, bandile ngezinto, yaye abaswele nto, kanti enyanisweni baswele yonke into.”
She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?
Uchaza imeko yaseLawodike, leyo yena nomyeni wakhe abayichazayo njengeyenzeke ngowe-1856. Emva koko bavavanywa iminyaka esixhenxe, kodwa basilela kuloo vavanyo ngowe-1863, baza baqalisa ukumisa isiseko sobuxoki esizisa inkohliso enamandla yomyalezo wesilumkiso kaPawulos kumaTesalonika. Isilumkiso sikaPawulos kumaTesalonika siyinkxaso eqinileyo yentshukumo ekuqaleni nasekupheleni kwe-Adventism, kwaye sivumelana ngokugqibeleleyo nephupha likaMiller, elijongana nesiqalo nesiphelo se-Adventism. Iphupha lakhe lichaza ukuba xa umsebenzi wokubuyisela amatye anqabileyo okuqala enyaniso ugqityiwe, ezo nyaniso ziya kukhazimla ngokuphindwe kalishumi ngakumbi kunokuba zakhazimla ekuqaleni kwazo kwiMidnight Cry ekuqaleni kwe-Adventism. Kwenzeka njani na ukuba ukuqonda kukaMiller kukhazimle ngakumbi ngoku, kunangexesha awathi waqala ukuqonda inyaniso?
There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.
Kukho iinyaniso ezininzi ezimelwe kwezo tshathi zimbini ezingcwele zikaHabakuki isahluko sesibini. Ezo nyaniso zamelwa ephupheni likaMiller njengezacholo eziya kuthi ekugqibeleni zibuyiselwe ngemihla yokugqibela, kanye phambi koMkhwazo Wasezinzulwini Zobusuku. Izacholo zobuxoki ezikhutshwa ngefestile ephupheni likaMiller zimele zombini iimfundiso zobuxoki ezangeniswa kubu-Adventist ukuze kwakhiwe isiseko sobuxoki, kwanokufihla isiseko sokwenyaniso; kodwa zikwamele nabo bangavumiyo ukuyekelela iimfundiso zobuxoki ezakha eso siseko sobuxoki. “Imihla ngemihla” yayiyintsika eyayibambe isakhelo senyaniso sikaWilliam Miller esaseka isiseko sokuqala, yaye ngemihla yokugqibela “imihla ngemihla” ayimeli kuphela ubuhedeni, njengoko uMiller wakuchonga ngokuchanekileyo, kodwa ikwangumfuziselo wemvukelo eyavelisa isiseko sobuxoki.
The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.
IBhayibhile, uMoya wesiProfeto, nembali, konke kungqina ukuba isikhalo seyure yomgwebo sango-1798 ukuya ku-1844, sasikukuvakaliswa kwesigidimi esafunyanwa saza sanikelwa nguWilliam Miller. Kungenxa yoko le nto loo ntshukumo ibizwa ngokuba yintshukumo yamaMillerite. Ngokwengqiqo, ukwala loo ntshukumo kukwala ukukhanya okwaveliswa ngo-1798, uDaniyeli awachaza njengokwanda kolwazi.
Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.
UYesaya uthetha ngamanxila bakwaEfrayim, aze abachaze abo manxila njengamadoda agxekayo alawula abantu baseYerusalem. UYesaya ubonisa ukuba abanxilanga yiwayini yokoqobo; banxiliswe yiwayini yomoya. Iwayini yomoya eBhayibhileni inokuba yimfundiso eyinyaniso okanye eyobuxoki, kuxhomekeke kumxholo. Amanxila akwaEfrayim anxile yimfundiso yobuxoki, eyiyo iwayini yaseBhabheli, njengoko imelwe lihenyukazi laseTire kwisahluko seshumi elinesixhenxe seSityhilelo nangokukaBheleshatsare ngobusuku bakhe bokugqibela bokuzonwabisa.
Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.
UIsaya wachaza iziphumo zokunxila ngokwasemoyeni okuza phezu kwabantu abagxekayo abalawula abantu baseYerusalem.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Yimani niqhwale, nimangaliswe; khalani, nikhale: banxilile, kodwa kungewayini; bayagxadazela, kodwa kungezaselo sinamandla. Kuba uYehova uniphalazele umoya wobuthongo obunzulu, wawavala amehlo enu; abaprofeti nabalawuli benu, iimboni, ubagqubuthele. Kwaye umbono wako konke uye waba kuni njengamazwi encwadi etywiniweyo, abayinikela komfundileyo, besithi, Khawuyifunde le, ndiyakucela; athi yena, Andinakuyifunda; kuba itywiniwe: ize incwadi inikelwe kongafundanga, kusithiwa, Khawuyifunde le, ndiyakucela; athi yena, Andifundanga. Ngenxa yoko iNkosi yathi, Kuba aba bantu besondela kum ngomlomo wabo, bendibeka imbeko ngemilebe yabo, kodwa beyibeke kude kum intliziyo yabo, nokundoyika kwabo kufundiswe ngumthetho wabantu: ngenxa yoko, yabona, ndiya kuqhubeka ndenze umsebenzi omangalisayo phakathi kwaba bantu, umsebenzi omangalisayo nesimanga: kuba ubulumko bezilumko zabo buya kutshabalala, nokuqonda kwabaqondayo babo kuya kufihlwa. Yeha kwabo bafuna ukufihla amacebo abo kuYehova enzonzobileni, nemisebenzi yabo isebumnyameni, baze bathi, Ngubani osibonayo? ngubani osaziyo? Inene, ukuguqula kwenu izinto nijikelezise kuya kuthatyathwa njengodongwe lombumbi: kuba ingaba into eyenziweyo ingathi ngoyenzileyo, Akandenzanga? okanye into ebunjiweyo ingathi ngoyibumbileyo, Wayengenakuqonda? Isaya 29:9–16.
Sister White quotes these verses and then adds:
UDade White ucaphula ezi ndima aze ke ongeze athi:
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“Onke amazwi ale nto aya kuzaliseka. Bakhona abo bangazithobisi iintliziyo zabo phambi koThixo, nabangayi kuhamba ngokuthe tye. Bazifihla iinjongo zabo zokwenyaniso, baze bahlale benobudlelane nesithunywa esiwileyo, esithandayo nesenzayo ubuxoki. Utshaba lubeka umoya walo phezu kwamadoda anokuwasebenzisa ukulukuhla abo basese mnyama inxenye. Abanye bayafunxwa bubumnyama obukhoyo, baze babeke bucala inyaniso ngenxa yempazamo. Imini eyalathiswa sisiprofeto ifikile. UYesu Kristu akaqondwa. UYesu Kristu kubo uyintsomi. Kule nqanaba lembali yehlabathi, abaninzi benza njengamadoda anxilileyo. ‘Yimani, nimangaliswe; memezani, nikhale; banxilile, kodwa kungewayini; bayadengezela, kodwa kungeziselo sinamandla. Kuba uYehova uninikele umoya wobuthongo obunzulu, wawavala amehlo enu. Abaprofeti nabalawuli benu, ababoni, ubagqubuthele.’ Ukunxila ngokomoya kuphezu kwabaninzi abacinga ukuba bangabantu abaya kuphakanyiswa. Ukholo lwabo lwenkolo lunjengoko limelwe sesi Sibhalo. Phantsi kwempembelelo yalo, abakwazi ukuhamba ngokuthe tye. Benza iindlela ezigoso ekuhambeni kwezenzo zabo. Omnye aze emva koko omnye, bayagungqa besiya ngapha nangapha. INkosi ibakhangela ngenceba enkulu. Indlela yenyaniso abayazanga. Bangabaqulunqi bamaqhinga ngokwenzululwazi, yaye nabo babenako yaye bebefanele ukunceda, ngenxa yokubona ngokucacileyo ngokomoya, nabo ngokwabo bakhohlisiwe, yaye baxhasa umsebenzi okhohlakeleyo.
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Iziganeko zale mihla yokugqibela ziza kuthi kungekudala zifikelele kwisigqibo. Xa ezi nkohliso zemimoya zityhilwa zibonakale ziyile nto ziyiyo ngenene,—imisebenzi efihlakeleyo yemimoya emdaka,—abo bathe bathabatha inxaxheba kuzo baya kuba njengamadoda aphulukene neengqondo zawo.
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
“‘Ngako oko iNkosi isithi, Kuba aba bantu besondela kum ngomlomo wabo, bendizukisa ngemilebe yabo, kodwa bazisusile iintliziyo zabo kude kum, nokundoyika kwabo kum kufundiswa ngumyalelo wabantu; ngenxa yoko, yabona, ndiya kuqhubeka ndenze umsebenzi omangalisayo phakathi kwaba bantu, ewe, umsebenzi omangalisayo nommangaliso; kuba ubulumko bezilumko zabo buya kutshabalala, nokuqonda kwabaqiqayo babo kuya kufihlwa. Yeha kubo abafuna ukufihla ngokunzulu icebo labo eNkosini, nemisebenzi yabo isebumnyameni, baze bathi, Ngubani osibonayo? ngubani osaziyo? Inene ukuphendulela kwenu izinto phantsi phezulu kuya kuthathwa njengodongwe lombumbi; kuba umsebenzi ungathi na ngalowo wawenzayo, Akandenzanga? okanye into eyenziweyo ingathi na ngalowo wayenzayo, Wayengenakuqonda?’”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“Kundityhilwe ukuba kumava ethu siye saba, yaye sisadibana, kanye nale meko yezinto. Amadoda abe nokukhanya okukhulu namalungelo amangalisayo amkele ilizwi leenkokeli ezizicingela ukuba zizilumko, ezithe zathandwa kakhulu zaza zasikelelwa yiNkosi, kodwa ezizikhuphileyo ezandleni zikaThixo zaza zazibeka phakathi kwemikhosi yotshaba. Ihlabathi liza kugutyungelwa zizikhohliso ezinomtsalane. Ingqondo yomntu omnye, yamkele ezi zikhohliso, iya kusebenza phezu kwezinye iingqondo zabantu, ebeziguqula ubungqina obuxabisekileyo benyaniso kaThixo baba bubuxoki. La madoda aya kulahlekiswa ziingelosi eziwileyo, ngoxa bekufanele ukuba bema njengabalindi abathembekileyo, belumkele imiphefumlo, njengabo baya kuthi banike ingxelo. Bazibekile phantsi izixhobo zemfazwe yabo, baza baliphulaphula ilizwi lemimoya elukuhlayo. Benza ize icebo likaThixo, bayibekele ecaleni imilumkiso yakhe nokukhalima kwakhe, yaye ngokwenene bakwicala likaSathana, bephulaphula imimoya elukuhlayo neemfundiso zeedemon.
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Ukuxiliswa ngokwasemoyeni ngoku kuphezu kwabantu abangafanele ukuba bayagxadazela njengabantu abaphantsi kwempembelelo yotywala obunamandla. Ulwaphulo-mthetho nokungahambi kakuhle, ubuqhophololo, inkohliso, nentsebenziswano engekho bulungisweni kuzalise ihlabathi, ngokungqinelana nemfundiso yalowo mkhokeli wavukela ezinkundleni zasezulwini.
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
“Imbali iza kuphindwa. Ndingachaza ngokuthe ngqo oko kuya kubakho kwixesha elikufuphi, kodwa ixesha alikafiki. Iimilo zabafileyo ziya kubonakala, ngobuquqaba bobuqili bukaSathana, yaye abaninzi baya kuzimanya nalowo uthandayo aze enze ubuxoki. Ndiyabalumkisa abantu bakuthi ukuba kanye phakathi kwethu abanye baya kumka elukholweni, banikele indlebe koomoya abalahlekisayo nakwiimfundiso zeedemon, yaye ngenxa yabo inyaniso iya kuthethwa kakubi ngayo.” Battle Creek Letters, 123–125.
All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”
Bonke abaprofeti, kuquka uIsaya noDade White, bachaza imihla yokugqibela. Kule mihla iinkokeli zobu-Adventist “zimi ngokupheleleyo kwicala likaSathana, ziphulaphula imimoya elukuhlayo neemfundiso zeedemon.” UDade White ubeka phambili isiprofeto xa esithi, “Xa ezi nkohliso zomoya zityhilwa ukuba ziyiyo kanye le nto ziyiyo,—imisebenzi efihlakeleyo yemimoya emdaka,—abo bathe bathabatha inxaxheba kuzo baya kuba njengabantu abalahlekelwe ziingqondo zabo.” Ubunkokeli bobu-Adventist buya kuba njengabantu abalahlekelwe ziingqondo zabo, kwelo nqanaba kwimbali yemihla yokugqibela xa ukunxila kwabo kutyhilwa ukuba “kuyimisebenzi efihlakeleyo yemimoya emdaka.”
There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.
Kukho ukutyhilwa komsebenzi wamadoda agculelayo alawula abantu eYerusalem ngemihla yokugqibela. Oko kutyhilwa kwabekwa emfanekisweni ephupheni likaMiller, xa uMiller wathandaza kwaza kwavuleka umnyango. Kwenzeka kanye phambi kokuba avale amehlo akhe umzuzwana, kubonakalisa kanye isiphelo senkqubo yokutywina yabaliwaka elikhulu elinamakhulu alikhulu anamashumi amane anesine. Ukuvulwa komnyango kubonakalisa utshintsho lwezabelo zamaxesha, yaye ngelo xesha intshukumo yaseLawodikea yengelosi yesithathu itshintsha iye kwintshukumo yaseFiladelfiya yengelosi yesithathu.
In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’”
Kwisicatshulwa esikuIsaya, kukho isishwankathelo somsebenzi ombi wezinxila zakwaEfrayim, ezingamadoda “ebefanele ukuma njengabagcini abathembekileyo.” Esi sishwankathelo sivakaliswa ngolu hlobo: “‘Inene, ukuguqula kwenu izinto nizibhekise ezantsi kuya kuthatyathwa njengodongwe lombumbi; kuba ngaba into eyenziweyo iya kuthetha ngowayenzayo, ithi, Akandenzanga? okanye ngaba into ebunjiweyo iya kuthetha ngowayibumbayo, ithi, Wayengenakuqonda?’”
Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.
Ukuchongwa kukaMiller “kwemihla ngemihla,” njengenkolo yobuhedeni okanye iRoma yobuhedeni, ekugqibeleni kuluphawu lukaSathana, kuba uSathana neRoma yobuhedeni bobabini bamelwe yinamba.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Ngoko ke, ngoxa inamba, ngokuyintloko, imela uSathana, ikwangumfuziselo, ngengqiqo yesibini, weRoma yobuhedeni.” Imbambano Enkulu, 439.
Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.
Ethetha ngamadoda alawula iYerusalem ngemihla yokugqibela, uDade White uthi: “Abanye bayazaliswa bubumnyama obukhoyo, baza bayibeke bucala inyaniso endaweni yempazamo. Imini eyaboniswa sisiprofeto ifikile. UYesu Kristu akaqondwa. UYesu Kristu kubo uyintsomi.” Ngomnyaka ka-1901, inkokeli yobu-Adventist evela eJamani yaqalisa ukwazisa imbono yobuxoki yoBuProtestanti obuwileyo ngokuphathelele “okwemihla ngemihla” encwadini kaDaniyeli. Loo mbono uchaza ukuba “okwemihla ngemihla” kumela umsebenzi kaKristu wasengcweleni, okanye olunye uhlobo lwalo mbono. Ndithi olunye uhlobo kuba kuye kwabakho ugxininiso olwahlukileyo olubekwe kobu buxoki kwimbali eyalandela u-1901, kodwa ezo mbono zobuxoki zihlala zibonakalisa isigqibo sokuba “okwemihla ngemihla” kumela uhlobo oluthile lomsebenzi kaKristu.
The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.
Igugu elaliyiyimfundiso ethi “eyemihla ngemihla,” uMiller awayichaza njengophawu lukaSathana, kubu-Adventism bemihla yokugqibela, lingumfuziselo kaKristu. Xa le mbono yaziswa ngowe-1901, bambalwa kakhulu abawamkelayo umbono wokuba “eyemihla ngemihla” yayingumfuziselo kaKristu, ingengomfuziselo kaSathana, kodwa ngeminyaka yoo-1930 igugu lemfundiso ethi “eyemihla ngemihla,” uMiller awayelikhuphe emthanjeni wenyaniso ofumaneka ku-2 Tesalonika, isahluko sesibini, lalisele laliwe, njengokuba kwakukhatywe “amaxesha asixhenxe” eLevitikus amashumi amabini anesithandathu ngowe-1863. Ndaweni ithile kwimbali esusela kowe-1863 ukuya kwiminyaka yoo-1930, ubu-Adventism babutshintshile iinkokeli, bungekakuqondi oko.
“Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.
Bazalwana, ndiyayibona ingozi yenu, yaye ndiphinda ndibuze, Nina niphambukayo niyenza na nayiphi na imigudu yokulungisa okungalunganga? Imiphefumlo isenokuba iyakhubeka endleleni, ihamba ebumnyameni, kuba anenzanga zaba nkqo iindlela zeenyawo zenu. Ukuba nikwizikhundla zokuthenjwa, ndiyanibongoza ngakumbi nangakumbi, ngenxa yemiphefumlo yenu nangenxa yabo banijongayo njengabakhokeli, ukuba niguquke phambi koThixo ngenxa yaso sonke isiphoso esenziweyo, nivume impazamo yenu.
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Ukuba uyazingxengaxengisa entlokweni elukhuni yentliziyo, yaye ngenxa yekratshi nokuzigwebela ubulungisa ungazivumi iimpazamo zakho, uya kushiyeka uphantsi kwezilingo zikaSathana. Ukuba xa iNkosi ityhila iimpazamo zakho ungaguquki okanye ungavumi, ukubonelela kwayo kuya kukubuyisela kulo mhlaba kaninzi, kwakhona nakwakhona. Uya kushiywa wenze iimpazamo zohlobo olufanayo, uya kuqhubeka uswele ubulumko, yaye uya kubiza isono ngokuba bubulungisa, nobulungisa ngokuba sisono. Inkitha yeenkohliso eya kulawula kwezi ntsuku zokugqibela iya kukungqonga, yaye uya kutshintsha iinkokeli, ungazi nokuba ukwenzile oko.” Review and Herald, December 16, 1890.
The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”
Amadoda agculelayo alawula abantu baseYerusalem, angamadoda “akwizikhundla zokuthembeka,” aya “kubiza isono ngokuba bubulungisa, nobulungisa ngokuba sisono,” yaye “Inene ukuniguqula kwenu izinto nizijike nentloko kuya kuthathwa njengodongwe lombumbi; kuba umsebenzi woba uthi na ngaye owawenzayo, Akandenzanga? nokuba into ebunjiweyo ithi na ngaye oyibumbileyo, Wayengenangqondo?” Ekuphikeni okuqhubekayo kwizizukulwana ezine zobu-Adventist, abo bakwizikhundla zokuthembeka batshintsha iinkokeli, bengenakuyazi. Abayazi ke loo nto, kuba ngokuthe ngcembe nangokuqhubekayo bazala ubungqina beempazamo zabo. Kolo phikiso luqhubekayo “ubulumko bezilumko zabo buya kutshabalala, nengqondo yabaqondayo babo iya kufihlwa.”
They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.
Baya kuziguqula izinto zibe phezulu ezisezantsi, babize isono ngokuba bubulungisa, nobulungisa ngokuba sisono. Umqondiso wale mvukelo yimfundiso ethi “imihla ngemihla,” leyo kuMiller yayiluphawu lukaSathana, kanti i-Adventism namhlanje iyichaza njengophawu lukaKristu. Oko kwakukhe kwaba yiankile eyamisela isakhelo sokusetyenziswa kwesiprofeto kukaWilliam Miller, ngoku sekube luphawu lokunxila kwamadoda agxekayo alawula phezu kwabantu baseYerusalem. Umfuziselo onxulunyaniswa “nemihla ngemihla,” encwadini kaDaniyeli, wakhanya ngokucaca njengelanga xa waqondwa kwisingcwaba sikaMiller ekuqaleni kwe-Adventism, kodwa ngemihla yokugqibela loo nyaniso ikhanya ngokuphindwe kalishumi ngakumbi, kuba inani leshumi lingumqondiso wovavanyo, yaye kuSirayeli wamandulo uvavanyo lweshumi lwalulovavanyo lokugqibela.
Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”
AbaFarisi bale mihla “banikezele” “imisebenzi kaKristu” “kumagunya kaSathana,” bechonga ubuhedeni “njengamandla angcwele kaThixo.”
“The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.
“Abafarisi bonile kuMoya oyiNgcwele. Isiphiwo sabo sokuthetha basisebenzisa ukuxhaphaza uMhlawuleli wehlabathi, yaza ingelosi ebhalayo yawabhala amazwi abo ezincwadini zezulu. Banxulumanisa namandla kaSathana amandla angcwele kaThixo, awayebonakaliswe emisebenzini kaKristu. Babengenako ukuziphepha imisebenzi yaKhe emangalisayo, okanye bayibangele izizathu zendalo, ngoko bathi, ‘Yimisebenzi yomtyholi.’ Ngokungakholwa bathetha ngoNyana kaThixo ngokungathi ungumntu nje. Imisebenzi yokuphilisa eyayenziwe phambi kwabo, imisebenzi ekungekho namnye umntu wayeyenzile okanye ebenokuyenza, yayikukubonakaliswa kwamandla kaThixo, kodwa bamangalela uKristu ngokuba emanyene nesihogo. Benenkani, benobumnyama bentliziyo, beqinile njengeentsimbi entliziyweni, bazimisela ukuvala amehlo abo kubo bonke ubungqina, baza ngaloo ndlela benza isono esingaxolelekiyo.” Manuscript Releases, volume 4, 360.
We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.
Siya kuqhubeka kwinqaku elilandelayo ukuqwalasela kwethu ukwanda kolwazi, olwavulwa ekutywinweni kwalo kwintshukumo yengelosi yokuqala.