The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
Ukwanda kolwazi olumelwa ngumbono woMlambo i-Ulai koko ekugqibeleni kwabhalwayo phezu kwamacwecwe amabini kaHabakuki.
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
“Zalukwe kunye neziprofeto ababezithabathela njengokuba zibhekisa kwixesha lokuza kwesibini kwakukho umyalelo owawulungiselelwe ngokukodwa imeko yabo yokungaqiniseki nokuxhalaba, nowawubakhuthaza ukuba balinde ngomonde elukholweni, besazi ukuba oko ngoku kwakumnyama ekuqondeni kwabo kuya kuthi ngexesha elifanelekileyo kwenziwe kucace.”
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
“Phakathi kwezi ziprofeto kwakukho neso sikaHabhakuki 2:1–4: ‘Ndiya kuma emboniselweni yam, ndizimilise phezu kwenqaba, ndilinde ndibone oko Aya kukuthetha kum, nokuba ndiya kuthini na xa ndingxolwayo. Waza uYehova wandiphendula, wathi, Bhala umbono, uwenze ucace emacwecweni, ukuze lowo uwufundayo abaleke. Kuba umbono usengowexesha elimisiweyo; ke ekupheleni kwalo uya kuthetha, ungaxoki; nakuba ungathi uyacotha, ulindele; kuba uya kufika inene, akayi kulibala. Yabona, umphefumlo wakhe ozikhukhumalisayo awulunganga ngaphakathi kuye; ke olilungisa liya kuphila ngokholo lwalo.’”
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.
“Kwangowe-1842, ulwalathiso olunikiweyo kwesi siprofeto lokuba ‘bhala umbono, uwenze ucace emacwecweni, ukuze abaleke lowo uwufundayo,’ lwacebisa kuCharles Fitch ukulungiswa kwetshati yesiprofeto yokubonisa imibono kaDaniyeli neSityhilelo. Ukupapashwa kwale tshati kwathatyathwa njengokuzaliseka komyalelo owanikwa nguHabakuki. Noko ke, ngelo xesha akukho namnye owaqaphelayo ukuba ukulibaziseka okubonakalayo ekuzalisekeni kombono—ixesha lokulinda—kwakuboniswa kwakweso siprofeto. Emva kokuphoxeka, esi sibhalo sabonakala sinentsingiselo enkulu gqitha: ‘Kuba umbono uselixesha elimisiweyo, kodwa ekupheleni uya kuthetha, angaxoki; nokuba uyalibala, mlindele; ngokuba uya kufika inene, akayi kulibala…. Ilungisa lona liya kuphila ngokholo lwalo.’ The Great Controversy, 391, 392.
The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.
Amacwecwe amabini kaHabakuki, ngokwesiprofeto, angamangqina amabini. NgokweBhayibhile, amangqina amabini afanele ukuhlanganiswa ukuze kuqinisekiswe inyaniso.
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.
Ke ukuba akakuvi, hamba naye nomnye okanye ababini abangakumbi, ukuze ngomlomo wamangqina amabini okanye amathathu onke amazwi aqiniswe. Mateyu 18:16.
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another they confirm the truths that were the jewels of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the tarrying time of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.
Xa iitafile ezimbini zikaHabakuki (iitshathi zovulindlela zika-1843 no-1850) zibekwe phezu kwenye, ziyaziqinisekisa iinyaniso ezaziziingqameko zephupha likaMiller. Impazamo ka-1843, emelwe etafileni yokuqala, xa ibekwe phezu kwetafile yesibini, imisela ixesha lokulibala kombono. UMiller (umlindi ongumfuziselo waloo mbali) wabuza ukuba wayeza kuthini na ngexesha lempikiswano yembali yakhe.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Ndiya kuma endaweni yam yokulinda, ndizimise phezu kwenqaba, ndibukele ukuze ndibone oko aya kukuthetha kum, noko ndiza kukuphendula xa ndohlwaywa. Habhakuki 2:1.
The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.
INkosi yayalela uMiller ukuba abhale umbono, yaye ephupheni lakhe wabeka ibhokisi eyayiqulethe loo mbono phezu kwetafile embindini wegumbi lakhe.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Yaza uYehova wandiphendula, wathi, Bhala umbono, uwenze ucace emacwecweni, ukuze lowo uwufundayo abaleke. UHabhakuki 2:2.
The tables then identify the tarrying time and the first disappointment.
Iitafile zaza zichaza ixesha lokulibaziseka kunye nokudana kokuqala.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Ngokuba umbono usesexesheni emisiweyo; ke ekupheleni uya kuthetha, ungaxoki; nangona ulibala, wulinde; ngokuba uya kuza ngokuqinisekileyo, akayi kulibala. Habhakuki 2:3.
The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.
Inkqubo yovavanyo enamanqanaba amathathu eveliswe kukwanda kolwazi (amatye anqabileyo kaMiller) ke ngoko imelwe.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Yabonani, umphefumlo wakhe ophakanyisiweyo akalunganga ngaphakathi kwakhe; kodwa ilungisa liya kuphila ngokholo lwalo. Habhakuki 2:4.
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
La maqela mabini abanquli aya kubonakaliswa yinkqubo yokuvavanywa kaDaniyeli isahluko seshumi elinesibini.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Wathi yena, Hamba indlela yakho, Daniyeli; kuba la mazwi avaliwe aza atywinwa kude kube lixesha lesiphelo. Abaninzi baya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza okungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda. Daniyeli 12:9, 10.
The wise of Daniel are the wise virgins of Matthew twenty-five who were justified by faith and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.
Abalumkileyo bakaDaniyeli ziintombi ezilumkileyo zikaMateyu amashumi amabini anesihlanu ezagwetyelwayo ngokholo, yaye abangendawo ziintombi ezizizidenge ezaphakanyiswa likratshi. Ekupheleni kwephupha likaMiller, amatye anqabileyo amele ioli ekumzekelisweni weentombi ezilishumi, eyayisisigidimi.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.
“UThixo uyahlaziswa xa singazamkeli izigidimi asithumela zona. Ngaloo ndlela siyala ioli yegolide ebeya kuyigalela emiphefumlweni yethu ukuze idluliselwe kwabo basebumnyameni. Xa kubonakala ubizo oluthi, ‘Yabonani, umyeni uyeza; phumani niye kumhlangabeza,’ abo bangayamkelanga ioli engcwele, abangalugcinanga ubabalo lukaKristu ezintliziyweni zabo, baya kufumanisa, njengeentombi ezizizidenge, ukuba abakulungelanga ukuhlangabeza iNkosi yabo. Abanawo, ngaphakathi kwabo ngokwabo, amandla okufumana ioli, kwaye ubomi babo buyatshabalala.” Review and Herald, July 20, 1897.
The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is represented as the message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.
Ukukhanya kwamajikazi kaMiller ngemihla yokugqibela kuya kukhanya ngokuphinda kalishumi ngakumbi, yaye inani elilishumi nokukhanya kokubini ziimpawu zovavanyo. Ngeemihla zokugqibela, ezimelwe ekupheleni kwephupha likaMiller, ukukhanya kwenyaniso okuboniswe phezu kwezitafile zikaHabakkuk kuvelisa umyalezo wovavanyo, othi emzekelisweni weentombi ezilishumi umelwe njengomyalezo weSikhalo Saphakathi Kobusuku. Loo nkqubo yovavanyo luphindo lwenkqubo yovavanyo yembali yamaMillerite, kuba umzekeliso weentombi ezilishumi uyaphindwa kwade kwakwileta yokugqibela ngemihla yokugqibela.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ndihlala ndibhekiselwa kumzekeliso weentombi ezilishumi, ezihlanu kuzo zazizizilumko, zaze ezintlanu zaba ziziyatha. Lo mzekeliso uzalisekile yaye uya kuzaliseka kanye ngokoonobumba bawo, kuba unokusetyenziswa okukhethekileyo kweli xesha, yaye, njengomyalezo wengelosi yesithathu, uzalisekile yaye uya kuqhubeka uyinyaniso yangoku kude kube sekupheleni kwexesha.” Review and Herald, Agasti 19, 1890.
Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter, than those who were eating the diet of Babylon. The proud represented in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.
Ishumi ngumqondiso wovavanyo, yaye ekupheleni kweentsuku ezilishumi uDaniyeli kunye namadoda amathathu afanelekileyo babebonakala bebahle ngakumbi yaye betyebile ngakumbi kunabo babesidla ukutya kwaseBhabheli. Abazingcayo abamelwe kuHabhakuki, ababephila ngokuzicingela, kungekhona ngokholo, bakhulisa isimilo saseBhabheli. Kwimbali yamaMillerite baba ziintombi zaseBhabheli, yaye kuHabhakuki ziimpawu zesiprofeto zobupopu ezisetyenziswayo ukuchonga isimilo sabo bakhetha ukungaphili ngokholo.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.
Yabona, umphefumlo wakhe ophakanyisiweyo awuthe tye ngaphakathi kuye; kodwa olilungisa liya kuphila ngokholo lwalo. Ewe kananjalo, ngenxa yokuba ona ngewayini, ungumntu onekratshi, engahlali ekhaya, owandisa umnqweno wakhe njengesihogo, enjalo njengokufa, engabi nakwaneliseka; kodwa uqokelela kuye zonke iintlanga, azifumbathele kuye zonke izizwe. Azisayi na zonke ezi kuphakamisa umzekeliso ngakuye, nesaci sokumgculela ngakuye, zithi, Yeha kulowo wandisa okungekokwakhe! koda kube nini na? nakulowo uzithwalisa udongwe olungqingqwa! Abasayi na ukuvuka ngesiquphe abo baya kukuluma, bavuke abo baya kukukhathaza, ube lixhoba kubo? Ngenxa yokuba uwaphangile amazwe amaninzi, yonke intsalela yezizwe iya kukuphanga; ngenxa yegazi labantu, nangenxa yogonyamelo lwelizwe, lwesixeko, nolwabo bonke abahlala kulo. UHabhakuki 2:4–8.
The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.
Inkqubo yokuvavanywa eyehlela iintombi zikaMateyu amashumi amabini anesihlanu ivelisa udidi lwabanquli, abathe baphuhlisa isimilo sokumkani wasemantla (upopu), okwanguye namandla “awaphanga iintlanga ezininzi.” Ngamandla opopu alunywa ngesiquphe, kanye njengoko uIzebhele wadliwa zizinja.
Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.
Utsho uYehova ukuthi, Khangela, kuza abantu bevela ezweni lasentla, nesizwe esikhulu siya kuvuswa emacaleni omhlaba. Siya kubamba isaphetha nomkhonto; sikhohlakele, asinanceba; ilizwi laso liyagquma njengolwandle; kwaye sikhwele amahashe, simiswe ngokoluhlu njengamadoda emfazweni nxamnye nawe, ntombi yaseZiyon. Sivile udumo lwaso: izandla zethu ziphele amandla; intlungu isibambile, neentlungu, njengezomfazi obelekayo. Musani ukuphuma niye entsimini, ningahambi endleleni; kuba ikrele lotshaba nokoyika kukuzo zonke iindawo. O ntombi yabantu bam, bhinqa irhonya, uziqengqe eluthuthwini; zenzele isililo, ngokungathi sililela unyana okuphela kwakhe, isijwili esikrakra kakhulu; kuba umphangi uya kusifikela ngesiquphe. Yeremiya 6:22–26.
Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.
Iindidi ezimbini zikaHabakuki zezo zigwetyelwa ngokholo, nezo zatya zasela iimfundiso zaseBhabheli. Abo bakwimihla yokugqibela yephupha likaMiller abamelwe njengeentombi, mhlawumbi bahlakulela isimilo sikaKristu, baze ngaloo ndlela bamkele itywina likaThixo, okanye bahlakulela isimilo sobupopu baze bamkele uphawu lwerhamncwa.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“Ixesha lifikile lokuba ukukhanya okuyinyaniso kukhanye phakathi kobumnyama bokuziphatha. Isigidimi sengelosi yesithathu sithunyelwe ehlabathini, silumkisa abantu ngokuchasene nokwamkela uphawu lwerhamncwa okanye lomfanekiso walo emabunzini abo okanye ezandleni zabo. Ukwamkela olu phawu kuthetha ukufikelela kwisigqibo esifanayo neso esenziwe lirhamncwa, nokuxhasa kwaezo ngcinga zinye, ngokuchasene ngqo nelizwi likaThixo. Ngabo bonke abalamkelayo olu phawu, uThixo uthi, ‘Lowo uya kusela iwayini yengqumbo kaThixo, ethululwe ingaxutywanga kwindebe yomsindo wakhe; yaye uya kungcungcuthekiswa ngomlilo nangesalfure phambi kweengelosi ezingcwele, naphambi kweMvana.’” Review and Herald, Julayi 13, 1897.
The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”
Iintombi ezinyulu ezisela iwayini laseBhabheli ziya kuthi ekugqibeleni zisele iwayini lomsindo kaThixo. KuIsaya, amanxila akwaEfrayim abonakalisa ukunxila kwawo okuyimfama ngokujika izinto zijonge ezantsi zibe ngasentla, yaye eso senzo sifanele ukuthatyathwa “njengodongwe lombumbi.”
The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in Second Thessalonians, chapter two.
Ukuchongwa “kokwemihla ngemihla” njengomfuziselo kaKristu, kuyiguqula ngokupheleleyo inyaniso “yokwemihla ngemihla,” kuba “okwemihla ngemihla” kungumfuziselo kaSathana. Ukuchongwa kukaMiller “kokwemihla ngemihla” njengobuhedeni kumelwe ngokungqalileyo phezu kweetafile zikaHabakuki. Ukufumanisa kukaMiller isicatshulwa esikuThessalonika, esamvumela ukuba aqonde ukuba bubuhedeni obo “bususwayo,” ukuze kutyhilwe “umntu wesono” ohleli etempileni kaThixo, yeyona nyaniso iphambili efumaneka kweyesiBini kwabaseThessalonika, isahluko sesibini.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“Ndafunda ndiqhubeka, ndaza andafumana elinye ityala apho yona [imihla ngemihla] yafunyanwa khona, ngaphandle kwelikaDaniyeli. Emva koko [ngoncedo lwesalathisi samagama] ndathabatha la mazwi ayemi enxulumene nayo, ‘susa;’ uya kususa imihla ngemihla; ‘ukususela kwixesha aya kususwa ngalo imihla ngemihla,’ njl. Ndafunda ndiqhubeka, ndaza ndacinga ukuba andiyi kufumana kukhanya kwesi sibhalo; ekugqibeleni ndafika ku-2 Thessalonians 2:7, 8. ‘Kuba imfihlelo yokuchasa umthetho sele isebenza; kuphela lowo uthintelayo ngoku uya kuqhubeka ethintela, ade asuswe endleleni, aze ke lowo ungendawo atyhilwe,’ njl. Kwaye xa ndandifikile kweso sibhalo, Owu, inyaniso yabonakala icace kwaye izukile kanjani! Nantsi ke! Yiyo leyo imihla ngemihla! Ke kaloku, uthini uPawulos xa esithi ‘lowo uthintelayo ngoku,’ okanye othintelayo? Ngo ‘mntu wesono,’ nangalo ‘ungendawo,’ kuthethwa ubuPopi. Ke kaloku, yintoni na ethintela ubuPopi ukuba bungatyhilwa? Yeyobuhedeni; ke ngoko, ‘imihla ngemihla’ imele ukuthetha ubuhedeni.’—William Miller, Second Advent Manual, iphepha 66.” Advent Review and Sabbath Herald, Januwari 6, 1853.
The meaning of “the daily” in Thessalonians, which Miller discovered is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.
Intsingiselo “yesiqhelo semihla ngemihla” kumaTesalonika, awayifumanayo uMiller, yeyona nyaniso iphambili yale ndima. Xa uPawulos echaza abo bangayithandiyo inyaniso, naba ke ngoko baya kwamkela inkohliso enamandla, ngokuqinisekileyo uchaza intiyo yenyaniso ngokubanzi; kodwa inyaniso ekubhekiswa kuyo ngokuthe ngqo kule ndima yinyaniso yokuba “yesiqhelo semihla ngemihla,” simela iRoma yobuhedeni.
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.
Isibane somzimba liliso; ngoko ke, ukuba iliso lakho limsulwa, umzimba wakho wonke uya kuzala kukukhanya. Ke ukuba iliso lakho libi, umzimba wakho wonke uya kuzala bubumnyama. Ngoko ke, ukuba ukukhanya okukuwe kububumnyama, bukhulu kangakanani obo bumnyama! Akukho namnye umntu unokukhonza iinkosi ezimbini; kuba nokuba uya kumthiya omnye, amthande omnye; nokuba uya kunamathela komnye, amdelele omnye. Aninako ukukhonza uThixo noMammon. Mateyu 6:22–24.
There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily” as a symbol of Christ.
Kukho kuphela uthando lwenyaniso, okanye intiyo yenyaniso. Akukho ndawo iphakathi. Inkohliso enamandla eyehlela iintombi ezizizidenge zikaMateyu amashumi amabini anesihlanu isekelwe ekwaleni kwazo ukukhanya kweengqokelela zamatye anqabileyo kaMiller ezimele uvavanyo lokugqibela. Uvavanyo lokugqibela lukaSirayeli wamandulo lwalulolweshumi, yaye amatye anqabileyo kaMiller akhazimla ngokuphindwe kalishumi ngakumbi ngemihla yokugqibela. Umfuziselo wokwaliwa kwamatye anqabileyo kaMiller ngu-“the daily,” awathi amanxila akwaEfrayim awaguqula awabeka entla phantsi kwisizukulwana sesithathu sobu-Adventist. “The daily” ngumfuziselo wobuhedeni ongoSathana. Amanxila azisa ilitye elinqabileyo eliyinkohliso, abalizisa bevela kubuProtestanti obuwexukileyo, elichaza “the daily” njengomfuziselo kaKristu.
Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.
Ukuqonda kukaMiller ngamatye akhe anqabileyo kwakulinganiselwe yimbali awaphakanyiselwa kuyo. Eqinisekile ukuba ukuBuya kweSibini kwakusisiganeko esilandelayo sesiprofeto, inxeba elibulalayo lobupopu ngowe-1798, lalinokumela kuphela ubukumkani besine nobokugqibela basemhlabeni bukaDaniyeli wesibini. UMiller naye wayelinganiselwe ekuqondeni kwakhe “okwemihla ngemihla,” kuba ubungqina bakhe bubonisa ukuba ngesiTyhilelo wakhokelwa kwindlela ethile yokufunda, apho wathi wasebenzisa iBhayibhile yakhe, iCruden’s Concordance, waza wafunda namaphephandaba athile. Isigqibo sakhe sokufunda ngaloo ndlela sasivele sangena engqondweni yakhe.
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.
“Ngexesha leminyaka elishumi elinesibini endandingu-deist, ndafunda zonke iimbali endandinokuzifumana; kodwa ngoku ndandiyithanda iBhayibhile. Yayifundisa ngoYesu! Kanti ke kwakusekho inxalenye enkulu yeBhayibhile eyayimnyama kum. Ngo-1818 okanye ngo-19, ndakuba ndincokola nomhlobo endandimtyelele, nowayendazi, waza wandiva ndithetha ngoxa ndandingu-deist, wandibuza, ngendlela enentsingiselo enkulu, esithi, ‘Ucinga ntoni ngale ndima, nangale?’ ebhekisa kwiindima ezindala endandizichasa ngoxa ndandingu-deist. Ndayiqonda into awayeyijolise kuyo, ndaza ndaphendula ndathi—Ukuba uya kundinika ixesha, ndiya kukuxelela oko zithetha kona. ‘Ufuna ixesha elingakanani?’ Andazi, kodwa ndiya kukuxelela, ndaphendula, kuba ndandingakholelwa ukuba uThixo unike isityhilelo esingenakuqondwa. Ndaza ke ngoko ndagqiba ekubeni ndiyifundisise iBhayibhile yam, ndikholelwa ukuba ndingafumanisa oko kwakuthethwa nguMoya oyiNgcwele. Kodwa kwakamsinya nje ndakuba ndenze esi sigqibo kwafika kum le ngcinga—‘Masithi ufumana isiqendu ongenakusiqonda, uya kwenza ntoni?’ Yaza le ndlela yokuyifunda iBhayibhile yangena engqondweni yam:—Ndiza kuthabatha amazwi ezo ziqendu, ndiwalandele kuyo yonke iBhayibhile, ndize ngale ndlela ndifumanise intsingiselo yawo. NdandinoCruden’s Concordance, endicinga ukuba yeyona ibalaseleyo ehlabathini; ngoko ndathabatha yona neBhayibhile yam, ndahlala etafileni yam yokubhala, andafunda nto yimbi, ngaphandle kwamaphephandaba kancinane, kuba ndandizimisele ukwazi ukuba iBhayibhile yam ithetha ukuthini. Apollos Hale, The Second Advent Manual, 65.
Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.
Amatye anqabileyo kaMiller awazange aqatshelwe nje kuphela ngendlela yakhe yokufunda, kodwa nangokutyhilwa okuqondileyo okuvela kuThixo.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“UThixo wathumela ingelosi yaKhe ukuba ichukumise intliziyo yomlimi owayengakholelwa eBhayibhileni, ukuze amkhokelele ekuphandeni iziprofeto. Iingelosi zikaThixo zamtyelela kaninzi lowo unyuliweyo, ukuze zikhokele ingqondo yakhe zize zivulele ukuqonda kwakhe iziprofeto ezazisoloko zimnyama kubantu bakaThixo. Ukuqala koludwe lwenyaniso wanikwa, waza wakhokelwa ukuba aqhubeke ephanda ikhonkco emva kwekhonkco, wada walijonga ngommangaliso nangokuncoma iLizwi likaThixo. Wabona apho uludwe olugqibeleleyo lwenyaniso. Elo Lizwi wayelikhe waligqala njengelingaphefumlelwanga ngoku lavuleka phambi kombono wakhe ngobuhle nangozuko balo. Wabona ukuba inxalenye enye yesiBhalo ichaza enye, yaye xa indawo ethile yayivalekile ekuqondeni kwakhe, wafumana kwenye indawo yeLizwi oko kwakuyichaza. Walijonga iLizwi elingcwele likaThixo ngovuyo nangentlonelo enzulu nokoyika okungcwele.” Early Writings, 230.
When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.
Xa uDade White esithi “uThixo wathumela ingelosi yaKhe” kuMiller, oko kuchaza ukuba uGabriyeli yayiyeyona ngelosi yathunyelwa kuMiller, kuba “ingelosi yaKhe” ligama elisetyenziswa kuGabriyeli.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
“Amazwi engelosi athi, ‘NdinguGabriyeli, omi phambi koThixo,’ abonisa ukuba ubambe isikhundla esiphezulu sembeko ezinkundleni zasezulwini. Xa weza nomyalezo kuDaniyeli, wathi, ‘Akukho namnye umi nam kwezi zinto, ngaphandle kukaMikayeli [uKristu] iNkosana yenu.’ Daniyeli 10:21. NgoGabriyeli uMsindisi uthetha kwisiTyhilelo, esithi ‘Wayithumela wayibonakalisa ngengelosi yakhe kumkhonzi wakhe uYohane.’ ISityhilelo 1:1.” Ulangazelelo Lwamaxesha, 99.
Gabriel and the other angels were sent to guide Miller’s mind and “open to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by divine revelation. The very method he employed to study the Bible had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”
UGabriyeli nezinye iingelosi bathunywa ukuba bakhokele ingqondo kaMiller baze “bavulele ukuqonda kwakhe iziprofeto ezazisoloko zimnyama kubantu bakaThixo.” Isigidimi sakhe asizange siphuhliswe nje kuphela ngendlela yakhe yokufunda, kodwa nangokutyhilwa okungcwele. Kwa kanye indlela awayisebenzisa ekufundeni iBhayibhile yayifikile engqondweni yakhe. Xa uThixo ezisa inyaniso engqondweni yethu, oko kukutyhilwa okungcwele, ngokuchasene nokufikelela enyanisweni ngenkqubo yokwahlula ngokufanelekileyo iBhayibhile. UMiller wakwenza kokubini, kodwa ukutyhilwa okungcwele kwakufuneka kube yinxalenye yendlela uMiller awafikelela ngayo ekuqondeni umbandela “wemihla ngemihla.”
Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between “sur” and “rum” which are both translated as “take away.” He would not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”
UMiller wayengenakukuqonda ukutshintshatshintsha kwesini esibonakala kuDaniyeli isahluko sesibhozo, iindima zesithoba ukuya kweyeshumi elinesibini, kuba konke awayenako yayiliBhayibhile nesalathiso samagama esingenalo naluphi na ulwazi olumalunga neelwimi zeBhayibhile. Wayengenakubona umahluko phakathi kuka-“sur” no-“rum,” omabini aguqulelwa ngokuthi “susa.” Wayengenakubona umahluko phakathi kuka-“miqdash” no-“qodesh,” omabini aguqulelwa ngokuthi “ingcwele.”
He would not have seen the truth of the word “tamid” that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word “tamid” is used in the Bible, only in the book of Daniel is the Hebrew word “tamid” used as a noun. “Tamid” is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.
Ngewayengalibonanga inyaniso yegama elithi “tamid” elifumaneka izihlandlo ezilikhulu elinesine eBhayibhileni. Inyaniso awayengenakuyibona (ekwayiyo nenyaniso awayibonayo), yeyokuba kwezo zihlandlo zilikhulu elinesine apho igama lesiHebhere elithi “tamid” lisetyenziswa khona eBhayibhileni, kuseNcwadini kaDaniyeli kuphela apho igama lesiHebhere elithi “tamid” lisetyenziswa njengesibizo. “Tamid” ligama lesiHebhere elithetha “okuqhubekayo”, yaye kwiNcwadi kaDaniyeli liguqulelwa ngokuthi “okwemihla ngemihla”.
Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to correct Daniel’s use of the word as a noun. In order to correct Daniel, they added the word “sacrifice” to the Word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”
Kuphela encwadini kaDaniyeli apho eli gama lisetyenziswa njengesibizo, kanti amanye amatyeli angamashumi alithoba anesithoba lisetyenziswa njengesihlomelo. Ngenxa yesi sizathu, xa abaguquleli beBhayibhile kaKing James bajamelana noDaniyeli esebenzisa eli gama izihlandlo ezihlanu njengesibizo, lo gama bonke abanye ababhali beBhayibhile babelisebenzisa amatyeli angamashumi alithoba anesithoba njengesihlomelo, banyanzelwa bubunzima bobungqina ukuba balungise ukusetyenziswa kukaDaniyeli kweli gama njengesibizo. Ukuze balungise uDaniyeli, bongeza igama elithi “idini” eLizwini, baza ngaloo ndlela baguqula isibizo saba sisihlomelo. Emva koko, ukuze kulungiswe abaguquleli, uEllen White waphefumlelwa ukuba abhale ukuba, “ndabona ngokunxulumene ‘neMihla Ngemihla,’ ukuba igama elithi ‘idini’ longezwe ngobulumko bomntu, yaye alikho embhalweni; nokuba iNkosi yanika ingqiqo echanileyo yalo kwabo banikela isikhalo seyure yomgwebo.”
Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.
UMiller, ngokobungqina bakhe uqobo, wayefuna ukuqonda “imihla ngemihla,” nto leyo awathi ekugqibeleni wayiqonda kweyesi-2 kwabaseTesalonika. Kodwa kananjalo, ngokobungqina bakhe uqobo, xa wayefuna ukuqonda igama, wayeqwalasela yonke indawo apho elo gama lalisetyenziswe khona, yaye elo gama lisetyenziswe amanye amashumi alithoba anesithoba eBhayibhileni. Kanti ke ubungqina bakhe malunga “nemihla ngemihla” bubonisa ukuba akazange ayifumane kwenye indawo ngaphandle kwincwadi kaDaniyeli, xa wayesithi, “Ndaqhubeka ndifunda, yaye andizange ndifumane kwenye imeko apho yona [imihla ngemihla] yafunyanwa khona, ngaphandle kuDaniyeli.” UMiller wakhokelwa kula matye anqabileyo kungekhona kuphela yindlela yakhe yokufunda, kodwa nangokutyhilelwa okungcwele awayekunikwe ngenkonzo yeengelosi.
This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word “rum” and the other two times it is used with the Hebrew word “sur”. Both words are translated as take away, but “rum” in Daniel chapter eight, verse eleven means “to lift up and exalt”, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word “sur” means “to remove”.
Yiyo loo nto ukuqonda kwakhe “okwemihla ngemihla” kwakuchanile, kodwa kunemida. Wayengenako ukuqonda ukuba kumaxesha amahlanu apho “okwemihla ngemihla” kukhankanywa khona encwadini kaDaniyeli, elinye kula maxesha mathathu apho “okwemihla ngemihla” “kususwa,” lalimele intsingiselo eyahlukileyo kwezinye izihlandlo ezibini. Ngesinye isihlandlo “okwemihla ngemihla” kusetyenziswa kunye negama lesiHebhere elithi “rum” yaye kwezinye izihlandlo ezibini kusetyenziswa kunye negama lesiHebhere elithi “sur”. Omabini la magama aguqulelwa ngokuthi “susa,” kodwa “rum” kuDaniyeli isahluko sesibhozo, indima yeshumi elinanye, lithetha “ukuphakamisa nokuzukisa”, kanti kwisahluko seshumi elinanye, indima yamashumi amathathu ananye, nakwisahluko seshumi elinesibini, indima yeshumi elinanye, igama elithi “sur” lithetha “ukususa”.
The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word “sur” in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”
Abefundisi bezakwalizwi abadla baze basele ukutya kwaseBhabhiloni, bayaphikisa besithi nokuba ususa into, okanye nanini na uphakamisa into, zozibini zimela uhlobo oluthile lokususa; ngoko ke omabini la magama afanele ukuqondwa njenganeentsingiselo ezifanayo. Baphikisa besithi izihlandlo ezithathu apho “imihla ngemihla” “isuswa,” zisoloko zithetha ukususa, yaye ngokwenza oko, bachaza ukuba uDaniyeli wayengakhathali ekukhetheni kwakhe amagama. Abakutsho oko ngokucacileyo, kodwa ngokokutsalelwa kwisigqibo okufundiswa ngabo, bafundisa ukuba uDaniyeli ngewayefanele ukusebenzisa igama elithi “sur” kuzo zontathu ezo ziganeko, kuba ngokutsho kwabezakwalizwi, kuthiwa wayethetha into enye ngalo lonke ixesha xa “imihla ngemihla” “yayisuswa.”
They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used “qodesh” in all three references, and not used “miqdash” in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to the opposite understanding of the modern theologians.
Benza into efanayo nangamazwi athi “miqdash” no “qodesh,” omabini aguqulelwa ngokuthi “ingcwele,” kwiivesi zeshumi elinanye ukuya kweleshumi elinesine zesahluko sesibhozo. Kuyo yonke imikhankanyo ethi “ingcwele” kwezo vesi zine, bagxininisa ukuba zonke zimele ingcwele kaThixo. Ngokuthathela apho kwakhona, uDaniyeli ebefanele ukuba asebenzise nje “qodesh” kuzo zontathu ezo zikhankanyo, angasebenzisi “miqdash” kwivesi yeshumi elinanye. UMiller ngewayengazange awuqonde umahluko phakathi kwala mazwi, kodwa izifundiswa zenkolo zale mihla ziyawuqonda, yaye xa zisiwuqonda, zigxininisa ukuba akukho mahluko ufanele ukwamkelwa. Kanti ke uMiller, owayengawuqondi umahluko phakathi kwala mazwi, wafikelela kwingqiqo echaseneyo naleyo yezifundiswa zenkolo zale mihla.
The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.
Inyaniso yeyokuba uDaniyeli wayengumbhali owayelumke ngokugqithiseleyo, owayelwazi ulwimi lwesiHebhere, yaye wagwetywa njengonobulumko obuphindwe kalishumi kunabo bonke abanye izilumko zaseBhabhiloni, ababengamadoda ahlakaniphileyo kakhulu eluntwini lwabo ngokwawo amalungelo awo. Ukuba kwakukho nabani na owayesazi ukusetyenziswa okufanelekileyo kolwimi lwesiHebhere, nendlela olwalumele ukumelwa ngayo ngokuchanekileyo kuloo mbali ikhethekileyo, yayinguDaniyeli. Ukuba uDaniyeli wasebenzisa amagama ahlukeneyo, kwakungenxa yokuba ayemiselwe ukudlulisa iintsingiselo ezahlukileyo, awazama ngenjongo ukuzimela. Xa kusamkelwa ukusetyenziswa kukaDaniyeli okwahlukileyo kwamagama aguqulelwa ngokuthi “ingcwele” okanye ngokuthi “suswa,” ayakuxhasa ukuqonda kukaMiller ngo “okwemihla ngemihla,” okwabonwa nguMiller kanye kweso sicatshulwa apho uPawulos echaza ukuba abo bayithiyileyo inyaniso bamiselwe ukwamkela inkohliso enamandla.
Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned laity who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.
Abo balithiyileyo inyaniso, bakholwa bubuxoki obuvelisa inkohliso enamandla, nabo bamelwe ngamanxila akwaEfrayim, amelwe ngokwamaqela amabini. Elinye iqela bubunkokeli obufundileyo, lize elinye iqela libe ngabantu abangafundanga abaya kuva kuphela oko bakufundiswa ngabafundileyo. Ngabo abo bazifihla phantsi kobuxoki, benza umnqophiso nokufa. Ngabo abo umphefumlo wabo uphakanyisiweyo kuHabakuki isahluko sesibini, yaye bangamantombi aziizidenge akuMateyu amashumi amabini anesihlanu. Ngabo abo bayalayo iinyaniso ezisisiseko zephupha likaMiller, ezikhanya ngokuphindwe kalishumi ekupheleni (zimele uvavanyo lweshumi nolokugqibela lukaSirayeli wanamhlanje), njengoko kufanekiswe luvavanyo lweshumi nolokugqibela lukaSirayeli wamandulo.
We will continue this study in the next article.
Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.
And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.
Yaza iNkosi kuMoses, Yobeka nini na aba bantu bendiqumbisa? yaye yobeka nini na phambi kokuba bakholwe kum, ngenxa yemiqondiso yonke endiyibonisileyo phakathi kwabo? Ndiya kubabetha ngobhubhane, ndibahluthe ilifa, ndize ngawe ndenze uhlanga olukhulu ngakumbi nolunamandla kunabo. Wathi ke uMoses eNkosini, Oko amaYiputa aya kuva, (ngokuba wabanyusa aba bantu ngamandla akho ephuma phakathi kwawo) aze akuxele oko kubemi beli lizwe; kuba beva ukuba wena, Nkosi, uphakathi kwaba bantu, nokuba wena, Nkosi, ubonwa ubuso ngobuso, nokuba ilifu lakho limi phezu kwabo, nokuba uhamba phambi kwabo emini ngentsika yelifu, nasebusuku ngentsika yomlilo. Ngoku ke, ukuba uthe wababulala bonke aba bantu ngaxeshanye njengamntu mnye, iintlanga ezivileyo udumo lwakho ziya kuthetha, zisithi, Ngenxa yokuba iNkosi ibingenako ukubangenisa aba bantu ezweni eyabafungelayo, ngoko ibabulele entlango. Ke kaloku, ndiyakubongoza, amandla eNkosi yam mawabe makhulu, njengoko watshoyo, usithi, INkosi inomonde, inenceba enkulu, ixolela ubugwenxa nokreqo, kodwa ayisoze nangayiphi na indlela ikhulule onetyala; ivelela abantwana ngobugwenxa boothixo ngoobawo, kude kuse kwisizukulwana sesithathu nesesine. Ndiyakubongoza, xolela ubugwenxa baba bantu ngokobukhulu benceba yakho, njengoko ubaxolele aba bantu kususela eYiputa kude kube ngoku. Yathi iNkosi, Ndixolele ngokwelizwi lakho; kodwa inene, njengoko ndihleli nje, umhlaba wonke uya kuzaliswa bubuqaqawuli beNkosi. Ngenxa yokuba onke loo madoda alubonileyo uzuko lwam nemimangaliso yam endayenza eYiputa nasentlango, aza andivavanya ngoku la mashumi alishumi, angaliphulaphulanga ilizwi lam; inene akayi kulibona ilizwe endalifungelayo ooyise babo, kanjalo akuyi kubakho namnye kubo abandiqumbisileyo oya kulibona. Kodwa umkhonzi wam uKalebhi, ngenxa yokuba wayenomoya wumbi kuye, wandilandela ngokupheleleyo, yena ndiya kumngenisa ezweni angena kulo; nenzala yakhe iya kulidla ilifa. Numeri 14:11–24.