Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Ngubani na aya kumfundisa ulwazi? Ngubani na aya kumenza aqonde imfundiso? Ngabo balunyulweyo ebisini, nabakhutshiweyo emabeleni. Kuba ummiselo umele ube phezu kommiso, ummiselo phezu kommiso; umgca phezu komgca, umgca phezu komgca; apha kancinane, naphaya kancinane; kuba uya kuthetha kwaba bantu ngemilebe enginginizayo nangolunye ulwimi. Awathi kubo, Nantsi indawo yokuphumla eninokuphumlisa ngayo odiniweyo; nantsi ke into yokuhlaziya; kanti abazanga beve. Kodwa ilizwi likaYehova laba kubo lingummiselo phezu kommiso, ummiselo phezu kommiso; umgca phezu komgca, umgca phezu komgca; apha kancinane, naphaya kancinane; ukuze bahambe, bawe ngomva, baphulwe, babanjiswe ngomgibe, bathinjwe. Ngenxa yoko liveni ilizwi likaYehova, nina madoda agculelayo, alawula aba bantu baseYerusalem. Ngenxa enokuba nithe, Senze umnqophiso nokufa, nesivumelwano neSheol sinaso; xa isibetho esiphuphumayo sidlula, asiyi kusifikela; kuba ubuxoki sibenzile ikhusi lethu, sazifihla phantsi kobuxoki: Ngako oko itsho iNkosi uYehova ukuthi, Yabonani, ndibeka eZiyon ilitye lesiseko, ilitye elivivinyiweyo, ilitye lembombo elixabisekileyo, isiseko esiqinisekileyo; okholwayo akayi kungxama. Kanjalo ndiya kumisa isigwebo sibe ngumgca, nobulungisa bube sisixhobo sokucanda; yaye isichotho siya kukhukulisa ikhusi lobuxoki, namanzi agubungele indawo yokuzimela. Umnqophiso wenu nokufa uya kuchithwa, nesivumelwano senu neSheol asiyi kuma; xa isibetho esiphuphumayo sidlula, niya kunyathelwa phantsi siso. Isaya 28:9–18.
In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.
Ngo-1863, amadoda agculelayo ayelawula iYerusalem aqalisa umsebenzi oqhubekayo wokugquma amatye anqabileyo kaMiller nokuwatshintsha ngeengqekembe zomgunyathi namatye anqabileyo obuxoki. Ngokwenza oko “enza umnqophiso nokufa,” enza “ubuxoki” baba “yindawo yokusabela” yawo, aza “azimela” “phantsi kobuxoki.” Kodwa ayemele avavanywe ngomyalezo wemihla yokugqibela “wokuphumla” kunye “nowokuhlaziywa,” awathetha ngawo uPetros encwadini yeZenzo.
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
Kodwa ezo zinto uThixo awazibonisayo kwangaphambili ngomlomo wabo bonke abaprofeti bakhe, zokuba uKristu uya kuva ubunzima, uzizalisekisile ngaloo ndlela. Guqukani ke ngoko, nibuyele kuThixo, ukuze izono zenu zicinywe, ukuze kufike amaxesha okuhlaziyeka evela ebusweni beNkosi; ukuze ithumele uYesu Kristu, owavakaliswayo kuni kwangaphambili; ekufuneka izulu limamkele ade afike amaxesha okubuyiselwa kwezinto zonke, awawathethayo uThixo ngomlomo wabo bonke abaprofeti bakhe abangcwele, kususela ekuqaleni kwehlabathi. Kuba uMoses wathi okunyanisileyo koobawo, INkosi uThixo wenu iya kunivelisela umprofeti phakathi kwabazalwana benu, onjengam; niya kumphulaphula ezintweni zonke, nokuba yintoni na aya kuyithetha kuni. Kwaye kuya kuthi ke, wonke umphefumlo ongayi kumphulaphula loo mprofeti, utshatyalaliswe phakathi kwabantu. Ewe ke, nabo bonke abaprofeti, kususela kuSamuweli nakwabo bamlandelayo, bonke abathe bathetha, nabo baxela kwangaphambili ngezi mini. IZenzo 3:18–24.
Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.
UPetros uchaza ukuba bonke abaprofeti bathetha ngamaxesha okuphumla nawemvula yasemva kwexesha, yaye uIsaya uchonga udidi olwala la maxesha okugqibela okuphumla awenzeka ekupheleni komgwebo ophandayo, xa isono sicinywayo yaye imvula yasemva kwexesha isina. Ngelo xesha, udidi olwenze umnqophiso wokufa athetha ngalo uIsaya, ngokukaPetros, luya “kutshatyalaliswa phakathi kwabantu.” USister White udla ngokubhekisa kanye kweli xesha lokuphumla nokuhlaziyeka elichazwa nguIsaya.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Ingelosi emanyene ekubhengezweni kwesigidimi sengwe losi yesithathu iya kukhanyisela umhlaba wonke ngozuko lwayo. Apha kuxelwe umsebenzi wobubanzi behlabathi liphela nowamandla angazange aqhelekile. Intshukumo ye-advent ka-1840–44 yaba kukubonakalaliswa okuzukileyo kwamandla kaThixo; isigidimi sengwe losi yokuqala sathwalwa saya kuzo zonke izikhululo zobuvangeli emhlabeni, yaye kwamanye amazwe kwabakho owona mdla mkhulu wenkolo owakha wabonwa nakweliphi na ilizwe ukususela kuHlaziyo lwenkulungwane yeshumi elinesithandathu; kodwa ezi ziya kudlulwa yintshukumo enamandla phantsi kwesilumkiso sokugqibela sengwe losi yesithathu.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Umsebenzi uya kufana nalowo woMhla wePentekoste. Njengokuba ‘imvula yangaphambili’ yanikelwayo, ekuthululweni koMoya oyiNgcwele ekuqaleni kwevangeli, ukuze kubangele ukuhluma kwembewu enqabileyo, kwangokunjalo ‘imvula yasemva’ iya kunikelwa ekupheleni kwalo ukuze kuvuthwe isivuno. ‘Siya kwandula ke sazi, ukuba sithe sazingisa ukumazi uYehova: ukuphuma kwakhe kulungisiwe njengokusa; uya kuza kuthi njengemvula, njengemvula yasemva neyangaphambili emhlabeni.’ Hosea 6:3. ‘Yibani nemihlali ke ngoko, nina bantwana baseZiyon, nigcobe kuYehova uThixo wenu: kuba uninike imvula yangaphambili ngomlinganiselo, yaye uya kunithobela imvula, imvula yangaphambili, nemvula yasemva.’ Joel 2:23. ‘Ngemihla yokugqibela, utsho uThixo, ndiya kuthulula kuMoya wam phezu kwayo yonke inyama.’ ‘Kwaye kuya kuthi, bonke abaya kubiza egameni leNkosi basindiswe.’ Acts 2:17, 21.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Umsebenzi omkhulu weendaba ezilungileyo awusayi kugqitywa ngokubonakaliswa okuncinane kwamandla kaThixo kunoko okwawuphawula ekuqaleni kwawo. Iziprofeto ezazalisekiswa ekuthululweni kwemvula yokuqala ekuqaleni kweendaba ezilungileyo ziya kuphinda zizaliseke emvuleni yokugqibela ekupheleni kwazo. Nanga ‘amaxesha okuhlaziyeka’ awajonga kuwo kwangaphambili umpostile uPetros xa wayesithi: ‘Ngoko guqukani nize nibuyele, ukuze izono zenu zicinywe, xa athe amaxesha okuhlaziyeka afika evela ebusweni beNkosi; yaye Iya kuthumela uYesu.’ IZenzo 3:19, 20.” The Great Controversy, 611.
The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.
Uvavanyo lusekelwe kwindlela yokusebenza yemvula yamva, njengoko imelwe “ngomgca phezu komgca.” Umyalezo wovavanyo uziswa ngabalindi abangab “bolunye ulwimi,” abamelwa njengabanemilebe “ethintithayo.” Umyalezo wovavanyo wemvula yamva wawuza kuziswa ngabalindi ababengaqeqeshwanga kwindlela yokusebenza yobuProtestanti obuwexukileyo nobuKatolika, athe ubuAdventist bayamkela kuyo yonke imbali yabo yokuvukela.
“The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.
“Ixesha alikude xa uvavanyo luya kufika kuwo wonke umphefumlo. Uphawu lwerhamncwa luya kunyanzeliswa phezu kwethu. Abo baye bathi ngenyathelo nenyathelo banikezela kwiimfuno zehlabathi baza baqhelana namasiko ehlabathi abayi kukubona kunzima ukunikezela kumagunya akhoyo, kunokuba bazithobe ekugculelweni, ekuthukweni, ekusongelweni ngokuvalelwa entolongweni, nasekufeni. Ingxabano iphakathi kwemithetho kaThixo nemithetho yabantu. Ngeli xesha igolide liya kwahlulwa nenkunkuma ebandleni. Uthobelo lokwenyaniso kuThixo luya kwahlulwa ngokucacileyo ekubonakaleni kwalo nasekumenyezelweni kwalo okungenantsingiselo. Inkwenkwezi ezininzi esiye sazithanda ngenxa yokubengezela kwazo ziya kuthi ngelo xesha zicime ebumnyameni. Umququ, njengelifu, uya kuthwalwa ngumoya, kwanakwizindawo apho sibona khona imigangatho yengqolowa eninzi kuphela. Bonke abo bazinxibisa ngezihombiso zengcwele, kodwa benganxitywanga ngobulungisa bukaKristu, baya kubonakala behlazekile ngenxa yobuze babo.”
“When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’
“Xa imithi engenasiqhamo igawulwa njengomthwalo emhlabeni, xa izihlwele zabazalwana bobuxoki zahlulwa kwabangabanyanisekileyo, ngoko abafihlakeleyo baya kubonakaliswa emehlweni, baze, ngeehosana, bazimise phantsi kwebhanile kaKristu. Abo bebekade benoloyiko yaye bengazithembi baya kuzivakalisa ekuhleni bekwicala likaKristu nenyaniso yaKhe. Abona babuthathaka nabathandabuzayo ebandleni baya kuba njengoDavide—bekulungele ukwenza nokuzimisela. Okukhona busiba nzulu ubusuku kubantu bakaThixo, kokukhona iinkwenkwezi zikhanya ngakumbi. USathana uya kubaxhaphaza kabuhlungu abanyanisekileyo; kodwa, egameni likaYesu, baya kuphuma bengaboyisi abangaphezu kwaboyisi. Ngoko ke ibandla likaKristu liya kubonakala ‘lihle njengenyanga, licacile njengelanga, yaye loyikeka njengomkhosi oneebhanile.’”
“The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.
“Ibewu zenyaniso ehlwayelwa ngemigudu yobuvangeli iya kuthi ngoko ihlume, ityatyambe, ize ivelise isiqhamo. Imiphefumlo iya kwamkela inyaniso, abo baya kunyamezela imbandezelo baze badumise uThixo kuba banokuvunyelwa ukuba bahlupheke ngenxa kaYesu. ‘Ehlabathini niya kuba nembandezelo; kodwa yibani nesibindi; mna ndiloyisile ihlabathi.’ Xa isibetho esiphuphumayo sidlula emhlabeni, xa isivutheli sihlambulula isanda sikaYehova, uThixo uya kuba luncedo lwabantu baKhe. Iindebe zikaSathana zinokuphakanyiswa phezulu, kodwa ukholo lwabanyulu nabangcwele aluyi kutyhafiswa.”
“Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.
“UEliya wamthabatha uElisha ekalishini lokulima, waza wamphosa phezu kwakhe ingubo yakhe yokuzahlulela kuThixo. Ubizo lwalo msebenzi mkhulu nowoyikekayo lwanikelwa kubantu abafundileyo nabanezikhundla; ukuba abo babesithoba emehlweni abo, baza bathembela ngokupheleleyo eNkosini, ngewayebahloniphile ngokubathwala umqondiso waYo ngempumelelo ude ube loloyiso. Kodwa bazahlula kuThixo, banikezela kwimpembelelo yehlabathi, yaza iNkosi yabalahla.
“Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.
“Abaninzi baye baphakamisa inzululwazi baza balahlekelwa kukubona uThixo wenzululwazi. Kwakungenjalo ke ebandleni ngamaxesha alo acocekileyo kunawo onke.
“God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.
“UThixo uya kwenza umsebenzi ngemihla yethu oya kulindelwa ngambalwa kuphela. Uya kuphakamisa aze azukise phakathi kwethu abo bafundiswa ngakumbi kukuthanjiswa koMoya waKhe kunangokufundiswa kwangaphandle kwamaziko enzululwazi. Ezi zixhobo azifanele kujongelwa phantsi okanye zigwetywe; zimiselwe nguThixo, kodwa zinokubonelela kuphela ngeziqinisekiso zangaphandle. UThixo uya kubonakalisa ukuba akaxhomekekanga kubantu abafundileyo, abazicingela ukuba babalulekile.” Testimonies, volume 5, 81, 82.
The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.
“Isibetho esikhukhulayo” luphawu lomthetho weCawa, oqala ngexesha lenyikima enkulu yesAmbulo 11. Lumele ixesha lovavanyo lomthetho weCawa oluqhubela phambili.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Iintlanga zasemzini ziya kulandela umzekelo we-United States. Nangona ikhokela phambili, kanti ke kwa kanye loo ngxaki inye iya kwehlela abantu bethu kuzo zonke iindawo zehlabathi.” Testimonies, volume 6, 395.
Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.
Kanye nje phambi komthetho weCawa, iingqekembe zobuxoki zephupha likaMiller zikhukuliselwa ngaphandle ngefestile, njengoko ama-Adventist aseLawodike atshizwa aphume emlonyeni weNkosi. Emva koko ibandla liphakanyiswa libe ngumqondiso, “lihle njengenyanga, licacile njengelanga, kwaye liyoyikeka njengomkhosi oneebhanile”. Umyalezo kaIsaya ophuma “ngolunye ulwimi” nange “milomo ethintithayo,” umele abo baphakanyiswayo baze bazukiswe, nabafundiswa ngokuqatywa koMoya waYo kungekhona ngoqeqesho lwangaphandle lwamaziko enzululwazi. Amanxila akwaEfrayim ayasilela kuvavanyo “lomgca phezu komgca,” kuba ubulumko bezilumko zawo buphelile. Isiprofeto kubo sesinjengencwadi etywiniweyo.
The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.
Imbali leyo, ngokukaPetros, bonke abaprofeti ukususela kuSamuweli abathetha ngayo, ibonelela ngemizekeliso emininzi yentshabalalo yama-Adventist alahla isigidimi semvula yamva; kodwa akusikokufa komzimba abakufumanayo ngexesha lomthetho weCawa, koko kukufa kokomoya okuhamba nokwaziswa kwenyani yokuba balahlekile ngonaphakade, njengoko kufuziselwa ziintombi ezizizidenge, ezithe encwadini ka-Amosi zavuselwa ekuqondeni ukuba zilahlekile.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Yabonani, iyeza imihla, itsho iNkosi uYehova, apho ndiya kuthumela indlala ezweni; ingabi yindlala yesonka, ingabi lunxano lwamanzi, kodwa ibe yeyokuva amazwi kaYehova: yaye baya kubhadula besuka kolunye ulwandle besiya kolunye, besuka emntla kuse kuse empumalanga, bebaleka bephithizela befuna ilizwi likaYehova, bangalifumani. Ngaloo mini iintombi ezintle namadodana aselula baya kutyhafa lunxano. Abo bafunga ngesono saseSamariya, bathi, Uthixo wakho, Dan, uyaphila; bathi ke, Indlela yaseBher-shebha iyaphila; nabo baya kuwa, bangaze baphinde bavuke. Amos 8:11–14.
After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.
Emva kokubhekisa kwixesha lomthetho weCawa ngomfuziselo “wesibetho esiphuphumayo,” uIsaya ujongana noloyiko oluqhubekayo nenkxalabo yabo benza umnqophiso nokufa.
And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.
Nomnqophiso yenu nokufa iya kuchithwa, nesivumelwano senu nesihogo asiyi kuma; xa isibetho esiphuphuma sigqitha, niya kunyathelelwa phantsi siso. Ukususela ekuphumeni kwaso siya kunithabatha; kuba siya kudlula ntsasa zonke, emini nasebusuku; yaye kuya kuba sisibetho esibuhlungu ukuqonda nje ingxelo. Isaya 28:18, 19.
The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.
Ukuqonda ukwanda kolwazi okumelwe ngamatye anqabileyo kaMiller kuya kuthi ngelo xesha kungabikho, kodwa “ukuqonda” kwengxelo yengxaki yomthetho weCawa ngeCawa oqhubeka ngokuthe ngcembe kuya kubonakalisa ukuba umnqophiso wabo nokufa uphelisiwe. Abo bazifihle “phantsi kobuxoki,” baya kuthi ke baqonde ukuba “iNkosi uYehova,” ibeke “eZiyon ilitye lesiseko, ilitye elivavanyiweyo, ilitye lembombo elinqabileyo, isiseko esiqinileyo,” kodwa kuya kube sele kusemva kwexesha. Ubuxoki abazifihle phantsi kwabo njengoko babeqhubela phambili embalini buya kuthi ngelo xesha bukhukuliswe. Uninzi lwala maxoki acacileyo lunokubonwa ngokulula embonweni woMlambo iUlai.
The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.
AmaMillerite, ngokungqinelana nokuqonda kwawo uDaniyeli isahluko sesibini, azichaza izikumkani ezikuDaniyeli isahluko sesibhozo njengezizo ezo zikumkani zifanayo ezimelwe kwisahluko sesixhenxe. Umahluko phakathi kwezi zahluko zibini kukuba isahluko sesixhenxe simela imiba yezopolitiko yezo zikumkani, kanti isahluko sesibhozo simela imiba yenkolo yezo zikumkani. Ngenxa yesi sizathu, uDaniyeli isahluko sesibhozo uvezwa ngamagama anxulumene nengcwele.
Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.
UDaniyeli isahluko sesibhozo usebenzisa imifuziselo yengcwele ukumela izikumkani, kodwa yonke imifuziselo yengcwele emelwe kweso sahluko yonakele; ngaloo ndlela kuboniswa umahluko phakathi konqulo lwenyaniso lukaKristu nonqulo lobuxoki lukaSathana. Inkunzi yegusha sisilwanyana esasetyenziswa njengomnikelo engcweleni kaThixo, kodwa wonke umnikelo wengcwele kwakufuneka ugqibelele. Inkunzi yegusha ekwisahluko sesibhozo yayingafanelekanga ukusetyenziswa njengomnikelo engcweleni kaThixo, kuba iimpondo zayo zazingafani.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Ndaza ndaphakamisa amehlo am, ndabona; yaye nanko kumi phambi komlambo inkunzi yegusha eneempondo ezimbini; ezo mpondo zimbini zazinde; kodwa enye yayinde kunenye, yaye ende ngakumbi yavela emva. Daniyeli 8:3.
A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.
Inkunzi yegusha eneempondo ezimbini ezinobude obungafaniyo ibingayi kuvunyelwa njengombingelelo engcweleni kaThixo, kodwa olo phawu alusolwenkolo yenyaniso kaThixo; lolwenkolo yobuxoki kaSathana, ubuhedeni. Ubukumkani obulandelayo babumelwe yibhokhwe, ekwangumbingelelo wasengcweleni, kodwa kwakhona ibhokhwe yayonakele, kuba yayinempondo phakathi kwamehlo ayo, ingenalo olo lungelelwaniso lobugqibelelo olufunwayo kumbingelelo wasengcweleni.
And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.
Ndathi ndakucamngca, khangela, kwafika inkunzi yebhokhwe ivela entshonalanga phezu kobuso behlabathi lonke, ingachukumisi nomhlaba; yaye le nkunzi yebhokhwe yayinophondo olubalulekileyo phakathi kwamehlo ayo. Daniyeli 8:5.
Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.
Ekugqibeleni uphondo lwenkunzi yebhokhwe lwaphulwa lwaza lwavelisa iimpondo ezine, nto leyo ekwayenza ingakulungeli ukuba ibe ngumnikelo engcweleni kaThixo.
Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.
Ngoko inkunzi yebhokhwe yakhula yaba nkulu kakhulu; yathi isomelele, lophuka uphondo olukhulu; endaweni yalo kwavela ezine eziphawulekayo, zijonge kwiimimoya zone zezulu. Daniyeli 8:8.
Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.
Isahluko sesibhozo sikaDaniyeli siqala ngaphandle kokuba ubukumkani baseBhabheli bukhankanywe ngomfuziselo. IBhabheli, ubukumkani bokuqala besiprofeto seBhayibhile, sele bumiselwe ngokweBhayibhile phezu kwamangqina amabini esahluko sesibini nasesahluko sesixhenxe; kodwa kwisahluko sesibhozo iBhabheli ifihlwe ngenjongo ukuze kugxininiswe uphawu lwesiprofeto lobupopu lokufumana inxeba elibulalayo eliya kuthi ekugqibeleni liphiliswe. Ngexesha eliphakathi kokufumana kwalo inxeba elibulalayo de liphiliswe, ubupopu bufihlakele, okanye bulityelwe, ngokwesiprofeto. Oko kufihlwa kwakhona kwabonakaliswa bubukumkani bukaNebhukadenetsare bususwa, baza emva koko babuyiselwa.
Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.
Isahluko sesibhozo sikaDaniyeli siqala ngomfuziselo ocacileyo wobukumkani besibini ngokwazisa inkunzi yegusha emele ubukumkani bamaMedi namaPersi, obulandelwa yibhokhwe eyonakeleyo emele ubukumkani baseGrisi. Kwandula ke, kuphuma komnye wemimoya emine awathi amaphondo amane aseGrisi aqhawuka aya kuyo, uDaniyeli wabona uphondo oluncinane olumela ubukumkani besine, obo baseRoma. Uphondo oluncinane lumela omabini amanqanaba aseRoma, amelwe kwiivesi ezine. IRoma yobuhedeni imelwe luphondo oluncinane kwisini sobudoda, kanti iRoma yobupopu imelwe luphondo oluncinane kwisini sobufazi.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
Kwenyezo kwaphuma uphondo oluncinane, olwakhula lwaba lukhulu ngokugqithisileyo, lusingise ngasemazantsi, nangasempuma, nangakulo ilizwe elimnandi. Lwaza lwakhula lwada lwafikelela kumkhosi wezulu; lwaza lwaphosa phantsi emhlabeni inxalenye yomkhosi neyeenkwenkwezi, lwazinyathela. Ewe, lwaziphakamisela kwada kwafikelela kwiNkosana yomkhosi; yaza ngalo yasuswa idini lemihla ngemihla, nendawo yengcwele yayo yadilizwa. Kwaye wanikelwa lona umkhosi ukuba ulwe nedini lemihla ngemihla ngenxa yesono; yaza yaphosa inyaniso phantsi emhlabeni; yaza yenza ngokuphumelelayo, yachuma. Daniyeli 8:9–12.
The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.
Uphondo oluncinane lwaseRoma olungena kwingxelo kwivesi yesithoba, lumelwe kwisini sobudoda, aze ke kwivesi yeshumi, uphondo oluncinane lumelwe kwisini sobufazi; kwandule ke kwivesi yeshumi elinanye, uphondo oluncinane lumelwe kwisini sobudoda, aze ke kwivesi yeshumi elinesibini, uphondo oluncinane luphinde lumelwe kwakhona kwisini sobufazi.
Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.
UDaniyeli isahluko sesibhozo, uyabufihla ubukumkani bokuqala, aze obubini obulandelayo bumelwe njengezilo ezingcwalisa itempile ngendlela eyonakeleyo, yaye ubukumkani besine bumelwe luphondo. Olu phondo lonakele ngokwesiprofeto, kuba lubonakala njengendoda, lwandule ke lube ngumfazi, luphinde lube yindoda, luphinde lube ngumfazi.
The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.
Umfazi makanganxibi nto iyeyendoda, kwanamadoda makanganxibi sambatho sabafazi; kuba bonke abenza oko balisikizi kuYehova uThixo wakho. Duteronomi 22:5.
The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.
Ukubonakaliswa kobudoda bophondo oluncinane lweRoma yobuhedeni kufumaneka kwiindima zethoba nezelishumi elinanye, logama ukubonakaliswa kobubhinqa bophondo oluncinane lweRoma yobupapa kufumaneka kwiindima zeshumi nezelishumi elinesibini. Isini sophondo oluncinane siyabonakala ngokuthathela ingqalelo amazwi kaDaniyeli kwinqanaba lombhalo wokuqala, into uMiller angazange ayibone, kuba wasebenzisa kuphela iCruden’s Concordance, yaye iCruden’s Concordance ayiniki lwazi ngolwimi lwantlandlolo. Ukutshintshatshintsha kwezini kwezi ndima zine kwaqatshelwa ngabaguquleli beBhayibhile yeKing James, yaye bazigcina izini kweso sicatshulwa, ukuba uyakwazi okukhangelayo.
The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:
Abaguquleli baqonda umahluko phakathi kophondo oluncinane oluyindoda noluyimazi kwezi ndinyana zesithoba ukuya kweleshumi elinesibini, yaye bawumela loo mahluko ngegama elithi “it.” Igama elithi “it” lisetyenziswa kuphondo oluncinane xa lukwimo yalo yesifazana. Bona uDaniyeli isahluko sesibhozo, ivesi yeshumi:
And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.
Yaza yakhula kakhulu, yade yaya kufikelela kumkhosi wezulu; yaza yawisa phantsi emhlabeni abanye baloo mkhosi neenkwenkwezi, yaza yabanyathela. Daniyeli 8:10.
It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:
“Yakhula yaba nkulu,” yaye “yaphosa phantsi,” ngaloo ndlela ichaza ukuba uphondo oluncinane ngumfazi. Indima yeshumi elinesibini ithi:
And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.
Wanikwa umkhosi wokumchasa umbingelelo wemihla ngemihla ngenxa yesikreqo; wayiwisela phantsi inyaniso emhlabeni; wenza ngokokuthanda kwakhe, waza waphumelela. Daniyeli 8:12.
In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.
Kwivesi yeshumi elinesibini, igama elithi “him” longezwa, yaye alimelanga ngokuchanekileyo uphondo oluncinane, kuba uphondo oluncinane kuloo vesi luchongwa kabini ngokuthi “it,” ngaloo ndlela lubonisa isini sobufazi. Abaguquleli ngokucacileyo baqaphela umahluko wesini uDaniyeli awenzayo, kodwa babengaqinisekanga ngoko uDaniyeli wayekujongile, baza bazama ukwenza uphondo oluncinane kuloo vesi lube lolwesini sobudoda ngokongeza igama elikwi-italiki elithi “him,” kodwa oko akuxhaswa ngamazwi kaDaniyeli ngokwawo. Amazwi akhe achaza uphondo oluncinane njengolwesini sobufazi yaye “it” (uphondo oluncinane lobufazi), yawuphosa phantsi umnqophiso, yaye “it” (uphondo oluncinane lobufazi), yenza yaza yaphumelela.
In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.
Kwivesi yesithoba, ibinzana elithi “uphondo oluncinane” likwisini sobudoda yaye limela iRoma yobuhedeni. Lavela kwenye “yeemimoya ezine” awathi uBukhosi bamaGrike bachithakala zaba zizo. Kule ndinyana, ngokungqinelana nembali, iRoma yobuhedeni yoyisa imimandla emithathu yejografi njengoko yayithabatha indawo yayo etroneni yehlabathi.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Kwaye kuphondo elinye kuzo kwaphuma olunye uphondo oluncinane, olwanda lwaba lukhulu kakhulu, lusinga emazantsi, lusinga empuma, lusinga nakwilizwe eliyolisayo. Daniyeli 8:9.
In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”
Kwindima yeshumi elinanye (apho impikiswano malunga “nomihla ngemihla” ifumana khona elinye lawona mabala ayo aphambili emfazwe), uphondo oluncinane lumelwe ngo “yena,” “kuye” nango “yakhe.”
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Ewe, waziphakamisa kwanaseNkosini yomkhosi, kwaza ngaye kwasuswa umbingelelo wemihla ngemihla, nendawo engcwele yayo yawiswa phantsi. Daniyeli 8:11.
We will continue this study in the next article.
Siza kuqhubeka esi sifundo kwinqaku elilandelayo.
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Wonke umgaqo oseLizwini likaThixo unendawo yawo, yonke inyaniso inomthwalo wayo. Kwaye ulwakhiwo olupheleleyo, kuyilo nakwinkqubo yokuluphumeza, lunika ubungqina ngoMbhali walo. Ulwakhiwo olunjalo alunakucingwa okanye lwenziwe nangayiphi na ingqondo ngaphandle kweyo yoNgunaPhakade.” Education, 123.