We are dealing with the parallel between the movements of the first and third angels, in order to better understand what the increase of knowledge represents symbolically when it is unsealed at the time of the end. We are attempting to demonstrate that it represents an escalation of truth that ultimately climaxes as the latter rain, which is the message of the Midnight Cry. As a symbol, the “increase of knowledge” is derived from the book of Daniel, and it is there identified as the prophetic knowledge that tests and produces two classes of worshippers.
Sijongene nongqamaniso phakathi kweentshukumo zeengelosi yokuqala neyesithathu, ukuze siqonde ngcono oko ukwanda kolwazi kumela ngophawu xa kutyhilwa ekupheleni kwexesha. Sizama ukubonisa ukuba kumela ukwanda kwenyaniso okuya kuthi ekugqibeleni kufikelele encotsheni njengemvula yasemva, engumyalezo woKhalelo lwasezinzulwini zobusuku. Njengophawu, “ukwanda kolwazi” kuthatyathwe encwadini kaDaniyeli, yaye apho kuchongwa njengolwazi lwesiprofeto oluvavanya luze luvelise iindidi ezimbini zabanquli.
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.
Waza wathi, Hamba ngendlela yakho, Daniel; kuba la mazwi avalelwe aza atywinwa kwada kwafika ixesha lesiphelo. Baninzi abaya kuhlanjululwa, benziwe mhlophe, bevavanywa; kodwa abangendawo baya kwenza okungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda. Daniel 12:9, 10.
In 1989 an “increase of knowledge” was unsealed that will ultimately demonstrate two classes of worshippers. Those two classes are illustrated in the context of how they relate to the message of the latter rain. The wicked do not recognize or receive the latter rain, and the wise do. The wicked therefore do not see when the latter rain begins to fall, and it began to fall when the nations were angered on September 11, 2001. We have been addressing the leadership of Laodicean Adventism as represented in Ezekiel chapters eight and nine, and also in Isaiah chapter twenty-eight. In Isaiah the “scornful men” “made lies” their “refuge” and “hid” themselves “under falsehood.”
Ngo-1989 “ukwanda kolwazi” kwatyhilwa, okuya kuthi ekugqibeleni kubonakalise iindidi ezimbini zabakhonzi. Ezo ndidi zimbini ziboniswa kwimeko yendlela ezinxulumana ngayo nomyalezo wemvula yamva. Abangendawo abayiqondi, bengayamkeli, imvula yamva, kanti izilumko ziyayiqonda. Ngenxa yoko abangendawo ababoni xa imvula yamva iqalisa ukunetha, yaye yaqalisa ukunetha xa iintlanga zaba nomsindo ngoSeptemba 11, 2001. Besithetha nobunkokeli be-Adventism yaseLawodikea njengoko bumelwe kuHezekile izahluko zesibhozo nezesithoba, kwanakuIsaya isahluko samashumi amabini anesibhozo. KuIsaya “abagculeli” “benza ubuxoki” baba “yindawo yabo yokusabela,” baza “bazifihla” “phantsi kobuxoki.”
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. Isaiah 28:14, 15.
Ngako oko yivani ilizwi leNkosi, nina madoda agxekayo, nilawulayo aba bantu baseYerusalem. Kuba nithi, Senze umnqophiso nokufa, kwaye nesihogo sivumelene nathi; xa ubetho obuphuphumayo budlula, abuyi kusifikelela; kuba senze ubuxoki indawo yethu yokusabela, sazifihla phantsi kobuxoki. Isaya 28:14, 15.
The ancient men of Jerusalem of the last days fail the test of “the rest and refreshing” that is represented by the methodology of “line upon line,” which allows the wise to recognize the latter rain of the last days, through the historical illustration of the latter rain in the Millerite history. The prophetic characteristic of “the scornful men” that Isaiah emphasizes in the passage, is the lies and falsehood that they hid under and made their refuge. Therefore, in connection with the test of the latter rain message (the rest and refreshing that they would not hear), the ancient men of Jerusalem have accepted a lie.
Amadoda amandulo aseYerusalem emihla yokugqibela ayasilela kuvavanyo “lokuphumla nokuhlaziya” olufanekiselwa yindlela yokusebenza ethi “umgca phezu komgca,” evumela izilumko ukuba ziqonde imvula yamva emihla yokugqibela, ngomzekeliso wembali wemvula yamva kwimbali yamaMillerite. Uphawu lobuprofeti “lwabantu abagculelayo” uIsaya alugxininisayo kweso sicatshulwa, bubuxoki nenkohliso abazifihlisa phantsi kwazo baza bazenza indawo yabo yokusabela. Ngako oko, ngokunxulumene novavanyo lomyalezo wemvula yamva (ukuphumla nokuhlaziya ababengafuni ukuva), amadoda amandulo aseYerusalem amkele ubuxoki.
The latter rain message arrives with a debate, as represented in Habakkuk chapter two, when the watchman there asks God what he should answer in the “debate” of his history, for the word “reproved” in verse one of chapter two means “argued with”.
Isigidimi semvula yamva sifika nempikiswano, njengoko simelwe kuHabakuki isahluko sesibini, xa umlindi apho ebuza uThixo ukuba makaphendule athini “kwimpikiswano” yembali yakhe, kuba igama elithi “ukohlwaywa” kwindima yokuqala yesahluko sesibini lithetha ukuthi “ukuxoxwa naye”.
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 phezu kwenqaba yam, ndizibeke emboniselweni, ndibukele ukuze ndibone into aya kuyithetha kum, nento endiya kuyiphendula xa ndikhalinyelwayo. Habhukuki 2:1.
The wise during the debate of the latter rain, present the truths represented as Miller’s jewels, which are also the foundational truths identified, established and presented by the Millerites. Those truths are represented as Christ, the Rock of Ages.
Abalumkileyo ngexesha lengxoxo yemvula yasemva, babonisa iinyaniso ezimelwe njengamatye anqabileyo kaMiller, ezikwazizo neenyaniso ezisisiseko ezachongwa, zasekwa, zaza zabonakaliswa ngamaMillerite. Ezo nyaniso zimelwe njengoKristu, iLiwa lamaXesha.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Mabawube abo bema njengabalindi bakaThixo ezindongeni zeZiyon babe ngamadoda akwazi ukubona iingozi phambi kwabantu,—amadoda akwaziyo ukwahlula phakathi kwenyaniso nempazamo, ubulungisa nokungalungisi.”
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Isilumkiso sifikile: Makungavunyelwa nto ukuba ingene eya kuphazamisa isiseko sokholo esakhe sakha kuso kususela oko isigidimi safika ngowe-1842, 1843, nango-1844. Ndandikule sigidimi, yaye kususela ngoko bendimi phambi kwehlabathi, ndinyanisekile ekukhanyeni uThixo asinike kona. Asicwangcisi ukususa iinyawo zethu eqongeni ezabekwa kulo njengoko imihla ngemihla sasifuna iNkosi ngomthandazo onyanisekileyo, sifuna ukukhanya. Nicinga ukuba ndingakunikezela ukukhanya uThixo andinike kona? Maku be njengeliLitye lamaXesha. Belindikhokela kususela oko ndanikwayo.” Review and Herald, Aprili 14, 1903.
The ancient men present a false latter rain message that is represented by Isaiah as a “lie” and a falsehood. In Ezekiel chapter eight, the history that identifies when the ancient men of Jerusalem are bowing to the sun, and are contrasted with those who receive the seal of God in the next chapter. The third abomination (generation), represents a false latter rain message, as represented by the “weeping for Tammuz.” In the third generation of Adventism, which began in 1919, a “lie” was introduced in connection with the false gospel publicly presented by W. W. Prescott at the 1919 Bible Conference. That “lie” is a specific subject of the third generation, and the “lie” is the false foundation of the false latter rain message, represented by the “weeping for Tammuz.”
Amadoda amandulo azisa umyalezo wobuxoki wemvula yasemva, omelwe nguIsaya “njengobuxoki” nenkohliso. KuHezekile isahluko sesibhozo, kukho imbali echaza ixesha amadoda amandulo aseYerusalem equbuda ngalo elangeni, yaye athelekiswa nabo bamkela itywina likaThixo kwisahluko esilandelayo. Isikizi sesithathu (isizukulwana), simela umyalezo wobuxoki wemvula yasemva, njengoko umelwe “kukukhala ngenxa kaTamuzi.” Kwisizukulwana sesithathu sobuAdventist, esaqala ngowe-1919, kwangeniswa “ubuxoki” ngokunxulumene negospile yobuxoki eyathi yaziswa esidlangalaleni nguW. W. Prescott kwiNkomfa yeBhayibhile ka-1919. Obo “buxoki” sisihloko esithile sesizukulwana sesithathu, yaye “ubuxoki” lusisiseko sobuxoki somyalezo wobuxoki wemvula yasemva, omelwe “kukukhala ngenxa kaTamuzi.”
It is important to spend time pinpointing the “lie” in prophecy, for the “lie” is the major reason Laodicean Adventism cannot see the increase of knowledge in 1989. The “lie” is that “the daily” in the book of Daniel represents Christ’s sanctuary ministry. Applying “the daily” prophetically as Christ’s sanctuary ministry is a false and incorrect prophetic application, but the “lie” is not simply identifying the false identification of “the daily” as a prophetic symbol, it also represents a “lie” that claims that Sister White agreed with the false application, and then using that falsehood to then establish the incorrect application as established truth.
Kubalulekile ukuchitha ixesha kuchongwe ngokuchanileyo “ubuxoki” kwisiprofeto, kuba “ubuxoki” sesona sizathu siphambili sokuba ubu-Adventist baseLawodike abakwazi ukubona ukwanda kolwazi ngowe-1989. “Ubuxoki” kukuba “idini lemihla ngemihla” encwadini kaDaniyeli limele inkonzo kaKristu yasengcweleni. Ukusebenzisa “idini lemihla ngemihla” ngokwesiprofeto njengenkonzo kaKristu yasengcweleni sisicelo sobuxoki nesingachanekanga sesiprofeto, kodwa “ubuxoki” abupheleli nje ekuchongeni ngokungeyonyaniso “idini lemihla ngemihla” njengophawu lwesiprofeto; bukwamele “ubuxoki” obubanga ukuba uDade White wayevumelana nolo setyenziso lobuxoki, baze emva koko basebenzise olo bungeyonyaniso ukumisela eso sicelo singachanekanga njengenyaniso esekiweyo.
The correct understanding of the last six verses of Daniel eleven, have been typified by verses thirty to thirty-six, and when Sister White identifies the complete fulfillment of Daniel chapter eleven, she states that “scenes similar to those described” in verses thirty to thirty-six “will be repeated.”
Ukuqondwa ngokuchanekileyo kweendinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, kubonakaliswe kwangaphambili ziindinyana ezingamashumi amathathu ukuya kwezingamashumi amathathu anesithandathu, yaye xa uDade White echaza ukuzaliseka okupheleleyo kwesahluko seshumi elinanye sikaDaniyeli, uthi “iziganeko ezifana nezo zichaziweyo” kwiindinyana ezingamashumi amathathu ukuya kwezingamashumi amathathu anesithandathu “ziya kuphindwa.”
Employing the false definition of “the daily,” produces a false historical structure. The history represented in Daniel chapter eleven, verses thirty to thirty-six, includes the taking away of “the daily.” “The daily” is either the Millerite application, or application of Prescott and Daniells. Depending on which application is chosen, two different historical structures will be produced.
Ukusebenzisa inkcazo yobuxoki ethi “the daily,” kuvelisa ulwakhiwo lwembali oluyinkohliso. Imbali emelwe kuDaniyeli isahluko seshumi elinanye, iindinyana ezingamashumi amathathu ukuya kwezingamashumi amathathu anesithandathu, iquka ukususwa kuka “the daily.” “The daily” mhlawumbi sisicelo samaMillerite, okanye sisicelo sikaPrescott noDaniells. Kuxhomekeke ekubeni kukhethwe siphi na isicelo, kuya kuveliswa iindlela ezimbini ezahlukileyo zolwakhiwo lwembali.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Kwaye imikhosi iya kuma ngasecaleni kwakhe, iyingcolise ingcwele yamandla, iyisuse idini lemihla ngemihla, kwaye iya kumisa isikizi esenza incithakalo. Daniyeli 11:31.
According to inspiration the prophetic history represented in this verse, and including verse thirty, and verses thirty-two through thirty-six is to be repeated in verses forty through forty-five of Daniel eleven.
Ngokokhuthazo oluphefumlelweyo imbali yesiprofeto emelwe kule ndinyana, kuquka nendinyana yamashumi amathathu, neendinyana zamashumi amathathu anesibini ukuya kwamashumi amathathu anesithandathu, imele ukuphindwa kwiindinyana zamashumi amane ukuya kwamashumi amane anesihlanu zikaDaniyeli ishumi elinanye.
“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]
“Isiprofeto esesahlukweni seshumi elinanye sikaDaniyeli sele siphantse safikelela ekuzalisekeni kwayo okupheleleyo. Inxalenye enkulu yembali eye yenzeka ekuzalisekiseni esi siprofeto iya kuphindwa. Kwindima yeshumi elinamashumi amathathu kuthethwa ngamandla athi ‘aya kukhathazeka, [Daniel 11:30–36 quoted.]
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Iziganeko ezifana nezo zichazwe kula mazwi ziya kwenzeka.” Manuscript Releases, inombolo 13, 394.
The verse where we find “the daily,” is verse thirty-one.
Ivesi apho sifumana khona “imihla ngemihla,” yivesi yamashumi amathathu ananye.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Kwaye kuya kuma iingalo ngecala lakhe, ziyingcolise ingcwele yamandla, zisuse umbingelelo wemihla ngemihla, zibeke into elisikizi elenza incithakalo. Daniyeli 11:31.
The “arms” in the verse stand up on “his part.” The “arms” are a power, as is the one they “stand up” for. It is the “arms” in the verse that “stand on his part,” and the “arms” that “pollute the sanctuary of strength,” and the “arms” “take away the daily” and it is also the “arms” that “place the abomination that maketh desolate.” In Revelation chapter thirteen, the dragon, which is pagan Rome provides three things for the papacy.
“Iingalo” ezikule ndima ziyaphakama “ngakwicala lakhe.” “Iingalo” zingamandla, kwanjengokuba nalowo zimela yena xa “ziphakama” zingamandla. Zezi “iingalo” zikule ndima “ezima ngakwicala lakhe,” kwaye zezi “iingalo” ezingcolisa “ingcwele yamandla,” yaye zezi “iingalo” ezisusa “umbingelelo wemihla ngemihla,” yaye kwakhona zezi “iingalo” ezibeka “isinyangiso esenza incithakalo.” KwiSityhilelo isahluko seshumi elinesithathu, inamba, eyiRoma yobuqaba, inika upopu izinto ezintathu.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Irhamncwa endayibonayo yayinjengehlosi, neenyawo zayo zazinjengezonyawo zebhere, nomlomo wayo unjengomlomo wengonyama; yaza inamba yayinika amandla ayo, netrone yayo, negunya elikhulu. IsiTyhilelo 13:2.
The leopard-like beast is identified by Sister White as the papacy, and in chapter twelve Sister White identifies that the dragon is both Satan, and also pagan Rome.
Irhamncwa elifana nengwe ichongwa nguDade White njengopopu, yaye kwisahluko seshumi elinesibini uDade White uchonga ukuba inamba nguSathana, kwakunye neRoma yobuhedeni.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Ngaloo ndlela ngoxa inamba, ngokuyintloko, imela uSathana, ikwangumfuziselo, ngengqiqo yesibini, weRoma yobuhedeni.” Imbambano Enkulu, 439.
In verse two, of Revelation chapter thirteen, pagan Rome gave its military power, its “arms”, unto the papacy, beginning with Clovis king of the Franks (France), in the year 496. Pagan Rome gave papal Rome its seat of authority in the year 330, when the emperor Constantine vacated the city of Rome and moved the capitol of imperial Rome to the city of Constantinople. Pagan Rome gave the civil authority to the papacy in the year 533, when Justinian issued a decree identifying the papacy as the head of all the churches, and the corrector of heretics.
Kwivesi yesibini seSityhilelo isahluko seshumi elinesithathu, iRoma yobuhedeni yanika ubupopu amandla ayo omkhosi, “iingalo” zayo, iqala ngoClovis ukumkani wamaFranks (eFransi), ngonyaka wama-496. IRoma yobuhedeni yanika iRoma yobupopu isihlalo sayo sobukhosi ngonyaka wama-330, xa umlawuli uConstantine wayishiya isixeko saseRoma waza wafudusela ikomkhulu leRoma yobukumkani kwisixeko saseConstantinople. IRoma yobuhedeni yanika ubupopu igunya loluntu ngonyaka wama-533, xa uJustinian wakhupha ummiselo ochaza ubupopu njengentloko yazo zonke iicawa, kwananjengomlungisi wabaqhekeki.
In verse thirty-one the “arms” that stand up, are the military forces of pagan Rome, that stood up for the papacy beginning with Clovis in the year 496. For this act the papacy identifies France as the “first born of the Catholic church,” and sometimes as “the eldest daughter of the Catholic church.” In verse thirty-one, after Constantine passed a Sunday law in the year 321, and then moved the capital from the city of Rome unto the city of Constantinople in the year 330, the formerly invincible empire began to crumble, as the first four Trumpet powers of Revelation chapter eight began an ongoing warfare against the Roman empire. The focus of the attacks carried out by the Barbarians and Genseric were directed against the city of Rome, which before the year 330, had been the “sanctuary of strength” for the Roman empire. From the year 330 and onward invading barbarian warfare was to “pollute the sanctuary of strength,” until the “arms” of pagan Rome were to stand up for the papacy, beginning in the year 496.
Kwivesi wamashumi amathathu ananye “iingalo” ezimayo, zizibutho zomkhosi zeRoma yobuhedeni, ezema zaxhasa upopu ziqala ngoClovis ngonyaka ka-496. Ngenxa yesi senzo upopu uchaza iFransi njeng “owamazibulo weCawa yamaKatolika,” yaye ngamanye amaxesha njeng “intombi endala yeCawa yamaKatolika.” Kwivesi wamashumi amathathu ananye, emva kokuba uConstantine emisele umthetho weCawa ngeCawa ngonyaka ka-321, aze emva koko afudusele ikomkhulu esuka kwisixeko saseRoma esisa kwisixeko saseConstantinople ngonyaka ka-330, ubukumkani obabukade bungenakoyiswa baqalisa ukuwohloka, njengoko amagunya amane okuqala eeXilongo eSityhilelo isahluko sesibhozo aqalisa imfazwe eqhubekayo nxamnye nobukumkani baseRoma. Ingqwalasela yohlaselo olwenziwa ngamaBarbarian noGenseric yayijoliswe kwisixeko saseRoma, esasisakuba, ngaphambi konyaka ka-330, “yingcwele yamandla” yobukumkani baseRoma. Ukususela ngonyaka ka-330 ukuya phambili imfazwe yokuhlasela yamaBarbarian yayiza “ukungcolisa ingcwele yamandla,” de kwathi “iingalo” zeRoma yobuhedeni zema zaxhasa upopu, kuqalwa ngonyaka ka-496.
Not only did pagan Rome provide three things for the papal power, by giving it the military power, the civil authority and the seat of the city of Rome, but it also removed three horns for papal Rome.
IRoma yobuhedeni ayizange inike kuphela izinto ezintathu amandla obupopu, ngokuwanika amandla omkhosi, igunya lolawulo lwaseburhulumenteni, nesihlalo sesixeko saseRoma, kodwa kananjalo yasusa iimpondo ezintathu ngenxa yeRoma yobupopu.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Ndazikhangela iimpondo, yaye, khangela, kwavela phakathi kwazo olunye uphondo oluncinane, phambi kwalo kwancothulwa ezintathu kwezo mpondo zokuqala, zancothulwa neengcambu zazo; yaye, khangela, kolu phondo kwakukho amehlo anjengamehlo omntu, nomlomo othetha izinto ezinkulu. Daniyeli 7:8.
The three horns that were to be “plucked up” in Daniel chapter seven, represented three primary powers that were resisting the rise of the papacy to power. The last of those three horns was removed when the Goths were driven from the city of Rome in the year 538. They were driven out of the city by the “arms” of pagan Rome, for those “arms” were to place the papacy (the abomination of desolation), on the throne of the then-known world in the year 538.
Iimpondo ezintathu ezaziza “kuncothulwa” kuDaniyeli isahluko sesixhenxe, zazimela amagunya amathathu aphambili awayechasa ukuphakama kobupopu ukuba bube namandla. Eyokugqibela kwezo mpondo zintathu yasuswa xa amaGoth agxothwayo kwisixeko saseRoma ngonyaka ka-538. Agxothwa esixekweni “ziingalo” zeRoma yobuhedeni, kuba ezo “ngalo” zaziza kumisa ubupopu (isikizi sokuchithwa), etroneni yehlabathi elalaziwa ngelo xesha ngonyaka ka-538.
Verse thirty-one of Daniel eleven, identifies four things the “arms” (pagan Rome), were going to do. They were to “stand up” for the papacy, as they did in the year 496. They were to pollute the “sanctuary of strength” as represented by the military struggles that were carried out upon the city of Rome for roughly two centuries. They were to “place” the papacy on the throne of the earth in the year 538, and they were also to “take away the daily.”
Ivesi yamashumi amathathu ananye kaDaniel 11 ichaza izinto ezine eza kwenziwa “zingalo” (iRoma yobuhedeni). Zaziza “kumisa” ubupopu, njengoko zenzayo ngonyaka wama-496. Zaziza kungcolisa “ingcwele yamandla,” njengoko kwabonakaliswa yimilo yasemkhosini eyaliwa phezu kwesixeko saseRoma kangangeminyaka emalunga neenkulungwane ezimbini. Zaziza “kubeka” ubupopu etroneni yomhlaba ngonyaka wama-538, yaye zaziza kanjalo “kususa imihla ngemihla.”
The Hebrew word translated as “take away” in the verse (sur), means “to remove”. By the year 508, the resistance from paganism that existed in the Roman empire, that had been working to prevent the rise of the papacy to power, had been fully brought into subjection or eliminated.
Igama lesiHebhere eliguqulelwe ngokuthi “susa” kwivesi (sur), lithetha ukuthi “ukukhupha.” Ngonyaka ka-508, ukuchasana kobuhedeni obabukho kubukhosi baseRoma, obabusebenza ukuthintela ukunyuka kobupapa emandleni, kwakusele kuthotyelwe ngokupheleleyo okanye kupheliswe.
To identify “the daily,” as Christ’s sanctuary ministry is a false application, but the actual work that was accomplished in Laodicean Adventist history that identified the false application as the truth, was based upon a specific “lie” that was accomplished in the third generation of Adventism. Sister White’s direction that the history of verses thirty to thirty-six will be repeated in the final fulfillment of Daniel eleven, made it impossible for “the scornful men” that rule Jerusalem to place an interpretation upon verse thirty-one without simultaneously rejecting the Spirit of Prophecy.
Ukuchonga “eyemihla ngemihla” njengenkonzo kaKristu yasendlwini engcwele kukusetyenziswa kakubi kobhalo, kodwa owona msebenzi wokwenene owafezekiswayo kwimbali yama-Adventist aseLawodikea, owachonga olo setyenziso lulubuxoki njengenyaniso, wawusekwe phezu “kobuxoki” obuthile obaphunyezwa kwisizukulwana sesithathu sobu-Adventist. Umyalelo kaDade White wokuba imbali yeevesi ezingamashumi amathathu ukuya kwezingamashumi amathathu anesithandathu iya kuphindwa ekuzalisekeni kokugqibela kukaDaniyeli ishumi elinanye, wenza kwangabi nako ukuba “amadoda agxekayo” alawula iYerusalem abeke ukutolikwa kwivesi yamashumi amathathu ananye ngaphandle kokuba ngaxeshanye alahle uMoya weSiprofeto.
The “scornful men” teach that the papacy took away the true understanding of Christ’s sanctuary ministry, by the introduction of the papal mass, which is a counterfeit of Christ’s work in the heavenly sanctuary. If this were the actual meaning of “the daily,” then the “arms” that stood up in verse thirty-one would be the papacy, for the grammatical structure of the verse demands that the “arms” are the power that takes away “the daily.”
“Abantu abagculelayo” bafundisa ukuba upopu wasusa ukuqondwa okuyinyaniso kolungiselelo lukaKristu lwengcwele, ngokungeniswa kwemisa kapopu, engumgunyathi womsebenzi kaKristu engcweleni yasezulwini. Ukuba oku kwakuyintsingiselo yokwenene “yomnikelo wemihla ngemihla,” ngoko ke “imikhosi” eyema kwindinyana yamashumi amathathu ananye ibiya kuba bubupopu, kuba ulwakhiwo lwegrama lwaloo ndinyana lufuna ukuba “imikhosi” ibe ligunya elisusa “umnikelo wemihla ngemihla.”
In order to uphold their dish of fables, they argue that the papacy (arms) polluted Christ’s heavenly sanctuary. The Hebrew word translated as “sanctuary (miqdash) of strength” is either a pagan sanctuary or God’s sanctuary. If Daniel wanted to convey that God’s sanctuary was to be polluted by the papacy, he would have employed the Hebrew word “qodesh”, which can only represent God’s sanctuary. So where is it recorded in the Bible or the Spirit of Prophecy that the heavenly sanctuary ever was or ever will be, polluted by the papacy?
Ukuze baxhase eso sidlo sabo seentsomi, baphikisa ngelithi upopu (iingalo) wayingcolisa ingcwele kaKristu yasezulwini. Igama lesiHebhere eliguqulelwe ngokuthi “ingcwele (miqdash) yamandla” mhlawumbi libhekisa kwingcwele yabahedeni okanye kwingcwele kaThixo. Ukuba uDaniyeli wayefuna ukuveza ukuba ingcwele kaThixo yayiza kungcoliswa ngupopu, ngewayesebenzise igama lesiHebhere elithi “qodesh”, elinokumela kuphela ingcwele kaThixo. Ngoko kubhalwe phi na eBhayibhileni okanye kuMoya wesiProfeto ukuba ingcwele yasezulwini yakha yangcoliswa okanye iya kuze ingcoliswe ngupopu?
Certainly, the sins of Christians are registered in the books of the heavenly sanctuary, but that representation does not mean God’s sanctuary was polluted. The cleansing of the sanctuary represented the cleansing of the record books that are located in the sanctuary. Furthermore, the papal power has never been Christian, so it has never been entered into the books of the investigative judgment. The only judgment identified for the papacy is the executive judgment of God’s wrath.
Ngokuqinisekileyo, izono zamaKristu zibhaliswe ezincwadini zengcwele yasezulwini, kodwa loo mfanekiselo awuthethi ukuba ingcwele kaThixo yayingcolisiwe. Ukuhlanjululwa kwengcwele kwakumela ukuhlanjululwa kweencwadi zengxelo ezikwingcwele. Ngaphezu koko, amandla obupopu akazange abe ngawobuKristu, ngoko akazange angene ezincwadini zomgwebo wophando. Owona mgwebo uchongiweyo wobupopu ngumgwebo wokuphunyezwa kwengqumbo kaThixo.
The “arms” also were to “place the abomination that maketh desolate,” which would be what power? What power did the papacy place? And what power is it, in the very opening of verse thirty-one that the papacy stood up for?
“Iingalo” nazo zazimele “zimise isikizi esenza incithakalo,” nto leyo eyayiya kuba ngawaphi amandla? Ngawaphi amandla awamiswa ngupopu? Yaye ngawaphi amandla lawo, ekuqaleni kanye kwendima yamashumi amathathu ananye, awamiselwa ngupopu?
The unlearned in Laodicean Adventism who have placed their eternal life into the hands of men who have been identified as being unable to read the book that is sealed, may be comfortable having their itching ears soothed with that type of corrupted biblical application, but it is even more absurd to try and take the history they must identify to uphold their error, and align it with the last six verses of Daniel eleven.
Abangafundanga kubu-Adventism baseLawodike abaye babeka ubomi babo obungunaphakade ezandleni zamadoda athe achongwa njengangenako ukufunda incwadi etywiniweyo, basenokwaneliseka kukuba iindlebe zabo ezirhawuzelelayo zithomalaliswe lolo hlobo losetyenziso lweBhayibhile olonakeleyo, kodwa kuselubudenge obukhulu ngakumbi ukuzama ukuthabatha imbali ekufuneka beyichonge ukuze baxhase impazamo yabo, baze bayilungelelanise neendinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye.
In the history leading up to the collapse of the Soviet Union, which can be shown to be represented as the King of the South in verse forty of Daniel eleven, the military strength of the United States stood up for the papacy, as Ronald Reagan formed a secret alliance with the antichrist of Bible prophecy. In so doing, it signaled that any Protestant resistance to the rise of the papacy had been subdued in the United States, as typified by the removal of the resistance of paganism in the year 508. The King of the North (the papacy) in the passage first swept away the Soviet Union in 1989, and did so in partnership with “chariots” and “horseman,” representing the military strength of the United States, and also with the economic strength of the United States as represented by the “ships.”
Kwimbali ekhokelele ekuweni kweSoviet Union, enokuboniswa njengemelwe njengoKumkani woMzantsi kwivesi yamashumi amane kaDaniyeli ishumi elinanye, amandla omkhosi aseUnited States ame exhasa upopu, njengoko uRonald Reagan wenza umanyano oluyimfihlo nomchasi-Kristu wesiprofeto seBhayibhile. Ngokwenza njalo, kwabonakalisa ukuba naluphi na uxhathiso lwamaProtestanti ekuphakameni kopopu lwalunqotyiwe eUnited States, njengoko kufuziselwa kukususwa koxhathiso lobuhedeni ngonyaka ka-508. UKumkani woMntla (upopu) kulesi sicatshulwa waqala watshayela iSoviet Union ngo-1989, waza wenjenjalo esebenzisana “neenqwelo” kunye “nabakhweli bamahashe,” emele amandla omkhosi aseUnited States, kwanangenxa yamandla oqoqosho aseUnited States njengoko emelwe “ziinqanawa.”
The United States was the “arms” that stood up for the papacy. Protestantism was taken away, just as the resistance of paganism was subdued by the year 508. In verse forty-one the United States will be conquered by the papacy, and the Constitution of the United States, which is the “sanctuary of strength” of the United States will be overturned as the United States places the King of the North (the papacy), upon the throne of the earth, as did pagan Rome in 538. If you are reading the articles on this website, then you can download The Time of the End magazine, and read a more thorough presentation of the last six verses of Daniel eleven, but we are now simply identifying that the identification of “the daily,” as Christ’s sanctuary ministry is a false application of the symbol. We are doing this in order to show that the false application was brought upon Laodicean Adventism by a purposeful lie.
I-United States yaba “ziingalo” ezamela ubupapa. UbuProtestanti basuswa, kanye njengokuba ukuxhathisa kobuhedeni boyiswa kwangonyaka ka-508. Kwindima yamashumi amane ananye i-United States iya koyiswa bubupapa, yaye uMgaqo-siseko we-United States, ongulo “mnquba wamandla” we-United States, uya kubhangiswa njengokuba i-United States ibeka uKumkani wasemNtla (ubupapa) etroneni yehlabathi, njengoko iRoma yobuhedeni yenzayo ngowama-538. Ukuba ufunda amanqaku akule webhusayithi, ngoko unokukhuphela imagazini ethi The Time of the End, uze ufunde inkcazo ebanzi ngakumbi yeendima ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, kodwa ngoku simane sichonga nje ukuba ukuchongwa “kokwemihla ngemihla,” njengolungiselelo lukaKristu lwenkonzo engcwele, kukusetyenziswa kobuxoki kwalo mfuziselo. Oku sikwenza ukuze sibonise ukuba olo setyenziso lobuxoki lwaziselwa uAdventism waseLawodikea ngobuxoki obenziwe ngenjongo.
We will continue to consider the prophetic lie in the next article.
Siya kuqhubeka siqwalasele ubuxoki besiprofeto kwinqaku elilandelayo.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.
“Asinalo nexesha lakulichitha. Amaxesha anzima aphambi kwethu. Ihlabathi lixhokonxwa ngumoya wemfazwe. Kungekudala iziganeko zenkathazo ekuthethwe ngazo eziprofetweni ziya kwenzeka. Isiprofeto esikwisahluko seshumi elinanye sikaDaniyeli sele siphantse safikelela ekuzalisekeni kwaso okupheleleyo. Inxalenye enkulu yembali eyenzekileyo ekuzalisekiseni kwesi siprofeto iya kuphindwa.”
“In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.
“Kwivesi yamashumi amathathu kuthethwa ngamandla athile aza ‘abe buhlungu, abuyele umva, abe nomsindo nxamnye nomnqophiso ongcwele: enze njalo ke; ewe, uya kubuya, aze abe nengqwalaselo kunye nabo bawushiyayo umnqophiso ongcwele. Kwaye imikhosi iya kuma ngakwicala lakhe, yaye iya kuyingcolisa ingcwele yamandla, isuse umbingelelo wemihla ngemihla, ibeke into elisikizi elenza incithakalo. Ke abo benza ububi nxamnye nomnqophiso uya kubonakalisa ngokubakhohlisa ngamazwi athambileyo; kodwa abantu abamaziyo uThixo wabo baya kuba namandla, benze izenzo ezikhulu. Kwaye abo banokuqonda phakathi kwabantu baya kufundisa abaninzi: kanti ke baya kuwa ngekrele, nangomlilo, nangokuthinjwa, nangokuphangwa, iintsuku ezininzi. Ke kaloku xa bekuwa, baya kuncedwa ngoncedo oluncinane: kodwa abaninzi baya kubanamathela ngamazwi athambileyo. Kwaye abathile kubo banokuqonda baya kuwa, ukuze bavavanywe, bahluzwe, benziwe mhlophe, kude kuse kwixesha lesiphelo: kuba kusese ngexesha elimisiweyo. Kwaye ukumkani uya kwenza ngokokuthanda kwakhe; uya kuzidumisa, aziphakamise ngaphezu kwabo bonke oothixo, athethe izinto ezimangalisayo nxamnye noThixo woothixo, aphumelele kude kube kugqityiwe ukucaphuka: kuba oko kumiselweyo kuya kwenziwa.’ Daniyeli 11:30–36.
“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:
“Iziganeko ezifana nezo zichazwe kula mazwi ziya kwenzeka. Siyabubona ubungqina bokuba uSathana ukhawuleza ukufumana ulawulo lweengqondo zabantu abangenalo uloyiko lukaThixo phambi kwabo. Mabafunde bonke, baqonde neziprofeto zale ncwadi, kuba ngoku singena kwixesha lembandezelo ekuthethwe ngalo:
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.
“‘Ngelo xesha uMikayeli uya kusuka eme, inkosana enkulu emi ngenxa yabantwana babantu bakowenu; kwaye kuya kubakho ixesha lembandezelo, elingazange libekho kususela oko kwabakho uhlanga kwada kwangelo xesha linye; kwaye ngelo xesha abantu bakowenu baya kusindiswa, bonke abo baya kufunyanwa bebhaliwe encwadini. Kwaye abaninzi kwabo balele eluthulini lomhlaba baya kuvuka, abanye baye ebomini obungunaphakade, abanye baye ehlazweni nasekudeleni okungunaphakade. Ke bona abanobulumko baya kukhanya njengokuqaqamba kwesibhakabhaka; kwaye abo baguqulela abaninzi ebulungiseni baya kuba njengeenkwenkwezi ngonaphakade kanaphakade. Ke wena, Daniyeli, vala la mazwi, uze uyitywine incwadi, kude kube lixesha lesiphelo; abaninzi baya kuhambahamba ukuya nokuza, nolwazi luya kwanda.’ Daniyeli 12:1–4.” Manuscript Releases, inombolo 13, 394.