The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.
Umthwalo wentili yombono. Yintoni ekuphetheyo ngoku, ukuba unyuke ngokupheleleyo ezindlwini eziphezu kwezindlu? Wena uzaliswe ziziphithiphithi, sixeko esinesiphithiphithi, sixeko esivuyayo: amadoda akho abuleweyo akabulewanga likrele, engafanga emfazweni. Bonke abalawuli bakho basabile kunye, babotshwa ngabatoli; bonke abafunyanwa kuwe babotshwa kunye, bona babebaleke kude. Ngenxa yoko ndathi, Khangelani kude nam; ndiya kulila ngokukrakra, musani ukusebenza ukuze nindithuthuzele, ngenxa yokuphangwa kwentombi yabantu bam. Kuba yimini yenkxwaleko, neyokunyathelwa phantsi, neyokudideka evela eNkosini uYehova wemikhosi entilini yombono, yokuqhekezwa kweendonga, neyokukhala ezintabeni. Isaya 22:1–5.
In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.
Encwadini kaIsaya, igama elithi “umthwalo” lifumaneka izihlandlo ezilishumi elinesibhozo. Ezilishumi elinanye kwezo ndawo zibhekisa ngokuthe ngqo kwiziprofeto zentshabalalo, yaye ezinye ezisixhenxe zibhekisa kumthwalo njengento ethwalwa egxalabeni. Inye kuphela kwezo ndawo ziguqulelwe ngokuthi “umthwalo” emele into ethwalwa egxalabeni, ibe ikwasisiprofeto sentshabalalo. Ndinqwenela ukujongana naloo ndawo inye eliligama lesiHebhere elichaza into ethwalwayo, kodwa ekwangisiprofeto sentshabalalo; ngenxa yoko ndichaza lo mahluko kwasekuqaleni, nangona singayi kubuyela kwezi nyaniso de kube semva.
The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.
Isahluko asicacanga kancinane ngokuchazwa “kwentili yombono,” kuba ichongwa njenge “Sixeko sikaDavide” kwanakuba “yiYerusalem.” Intili yombono ibhekisa kubu-Adventism baseLawodike ngexesha lembali yeendinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye. UIsaya wabeka umxholo wale ntshabalalo ngembali emelwe kwisahluko samashumi amabini, ngokuchaza ukoyiswa okuqhubekayo kwehlabathi ngukumkani waseAsiriya, owayethumele inkokeli yomkhosi egama linguTartan ukuba athimbe isixeko saseYiputa esibizwa ngokuba yiAshdode.
The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.
Umthetho weCawa uchongiwe kuDaniyeli 11:41, yaye uchaza amaqela amathathu “asindayo” esandleni sobupopu ngexesha lomthetho weCawa.
In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.
Ngomnyaka awafika ngawo uTartan eAshdode, (xa wayethunywe nguSargon ukumkani waseAsiriya,) walwa neAshdode, wayithimba; ngelo xesha uYehova wathetha ngoIsaya unyana kaAmotsi, esithi, Hamba ukhulule isaka ezinqeni zakho, ukhulule nesihlangu sakho elunyaweni lwakho. Wenjenjalo ke, wahamba ze, engenazihlangu. Wathi uYehova, Njengoko umkhonzi wam uIsaya ehambile ze, engenazihlangu, iminyaka emithathu, ukuba abe ngumqondiso nommangaliso phezu kweYiputa naphezu kweTiyopiya; ngokunjalo ukumkani waseAsiriya uya kubakhapha abathinjwa bamaYiputa, nabathinjiweyo bamaTiyopiya, abatsha nabadala, behamba ze, bengenazihlangu, izinqe zabo zityhiliwe, kube lihlazo eYiputa. Baya koyika, bahlazeke ngenxa yeTiyopiya, ithemba labo, nangenxa yeYiputa, ubuqaqawuli babo. Ummi wesi siqithi uya kuthi ngaloo mini, Yabonani, lunjalo ithemba lethu ebesisabela kulo ukuze sifumane uncedo, sihlangulwe kukumkani waseAsiriya; singasindiswa njani na? Isaya 20:1–6.
The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.
Umbuzo ophakanyiswe ngabemi besiqithi ngowokuba baya kusinda njani kukumkani waseAsiriya, okwamelwa kananjalo njengokumkani wasemantla kuDaniyeli ishumi elinanye.
He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Yena [ukumkani wasentla] uya kungena nakwilizwe elizukileyo, yaye amazwe amaninzi aya kubhukuqwa; kodwa aba baya kusinda esandleni sakhe, oko kukuthi uEdom, noMowabhi, neenkokeli zoonyana baka-Amon. Daniyeli 11:41.
In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.
Kule ndima umthetho weCawa eUnited States uchongiwe, yaye kukho iintlu zentsingiselo ezifihlakeleyo kwesi sicatshulwa sikaDaniyeli ezifanele ukuqwalaselwa. Kukho iindima ezintathu ezilandelelanayo kuDaniyeli ishumi elinanye, indima yamashumi amane ukuya kwamashumi amane anesithathu, zonke ezichonga “amazwe.” Kwindima yamashumi amane amazwe amele iSoviet Union yangaphambili atshayelwa kude bubupopu neUnited States ngowe-1989. Ababhali-mbali banamhlanje bayakuqinisekisa oku.
Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.
Kwandima yamashumi amane anesibini sifumana igama elithi “amazwe” limele onke amazwe omhlaba, njengoko ukumkani wasentla (ubupopu) eyithimba iYiputa, emele ihlabathi liphela. Leyo yenye yeentsingiselo ezisemfihlakalweni. Enye kwezo ntsingiselo zimbini endithetha ngazo kwezi ndima zintathu ibandakanya igama elithi “sinda” kwindima yamashumi amane ananye, lize liphinde libonakale kwakhona kwindima yamashumi amane anesibini. Ngamagama amabini ahlukeneyo esiHebhere, nangona omabini eguqulelwe ngokuthi “sinda.” Igama lesiHebhere eliguqulelwe ngokuthi “sinda” kwindima yamashumi amane anesibini lithetha ukungafumani kukhululwa, kuba xa “ookumkani abalishumi” abamele iZizwe eziManyeneyo bevuma ukunikela ulawulo lwabo lwehlabathi olunye kulawulo lwerhamncwa lobupopu, akukho kusinda—akukho kukhululwa.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.
Yaye iimpondo ezilishumi ozibonileyo zingookumkani abalishumi, abangekabi nabukumkani; kodwa bamkela igunya njengookumkani ilixa elinye nenkomo. Aba banengcinga-nye, kwaye baya kunikela amandla negunya labo enkomweni. Aba baya kwenza imfazwe neMvana, ize iMvana iboyise; kuba iyiNkosi yeenkosi, noKumkani wookumkani; nabo banayo babiziwe, bakhethiweyo, bathembekileyo. Wathi kum, Amanzi owabonileyo, apho lihleli khona ihenyukazi, azizizwe, nezihlwele, neentlanga, neelwimi. Neempondo ezilishumi ozibonileyo phezu kwenkomo, ezo ziya kulithiya ihenyukazi, zilishiye liyinkangala lize libe ze, zidle inyama yalo, zilitshise ngomlilo. Kuba uThixo ukubekile ezintliziyweni zabo ukwenza ukuthanda kwakhe, nokuba babe ngavumelanayo, banikele ubukumkani babo enkomweni, ade azaliseke amazwi kaThixo. ISityhilelo 17:12–17.
These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.
Aba “kumkani balishumi” kubhekiselwe kubo ngokuphindaphindiweyo elizwini likaThixo, yaye kwibali likaEliya, uAhabhi, ukumkani wakwaSirayeli, wayeyintloko yezizwe ezilishumi, yaye wayetshate noIzebhele. UIzebhele bubupopu ekupheleni kwehlabathi, uEliya ngabathunywa besigidimi sengweletshetshe yesithathu, yaye uAhabhi uyintloko yomanyano lweekumkani ezilishumi. UAhabhi umele iUnited States njengenkokeli yeZizwe eziManyeneyo ngexesha lembali yesiprofeto yomthetho weCawa. Xa iYiputa ithinjwa yiAsiriya, ukumkani wasentla kuDaniyeli 11:42 usandul’ ukunyanzela ookumkani abalishumi ukuba bavumelane ukunikela ubukumkani babo kumandla obupopu.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Njengoko sisondelela imbandezelo yokugqibela, kubaluleke kakhulu ukuba kubekho ukuvumelana nobunye phakathi kwezixhobo zeNkosi. Ihlabathi lizele sisiphango, yimfazwe, nangokungavisisani. Kanti ke phantsi kwentloko enye—amandla obupapa—abantu baya kumanyana ukuze bachasane noThixo emntwini wamangqina aKhe. Lo manyano luqiniswa ngulo mkreqi mkhulu. Ngoxa ezama ukumanyanisa abameli bakhe ekulweni nenyaniso, uya kusebenza ukwahlula nokusasaza abo bayixhasayo. Umona, ukurhanela okungendawo, ukuthetha kakubi, zikhuthazwa nguye ukuze kuveliswe ukungavani nokwahlukana.” Testimonies, volume 7, 182.
In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.
Kwivesi yamashumi amane ananye sifumana igama elithi “sinda,” yaye sikwafumana negama elithi “sinda” kwivesi yamashumi amane anesibini, kodwa la ngamabinzana amabini ahlukeneyo esiHebhere. Igama eliguqulelwe ngokuthi “sinda” kwivesi yamashumi amane ananye lithetha ukusinda ngokungathi kungenxa yokutyibilika. Eli ligama eliguqulelwe ngokuthi “sinda” kwivesi yesithandathu kaIsaya isahluko samashumi amabini. “Ngaloo mini” “umhlali wesi siqithi” ubuza ukuba banganokuthi basinde njani kumAsiriya othi “ngaloo mini” aqhubeke ngokoyisa ihlabathi, njengoko kubonisiwe kuDaniyeli ishumi elinanye nakwezinye iindinyana ezininzi zeZibhalo.
In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.
KuDaniyeli ishumi elinanye ivesi lamashumi amane ananye, xa upopu, okanye njengoko uDaniyeli emfanekisa, ukumkani wasemantla, okanye njengoko uIsaya emfanekisa, umAsiriya, esoyisa “ilizwe elizukileyo” elimela i-United States, kukho amaqela amabini achongiweyo.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Uya kungena nakwilizwe elizukileyo, kwaye amazwe amaninzi aya kubhukuqwa; kodwa aba baya kusinda esandleni sakhe, oko kukuthi uEdom, noMowabhi, nentloko yabantwana bakwa-Amon. Daniyeli 11:41.
One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”
Elinye “ngabaninzi” ababhukuqwayo, yaye elinye iqela limelwe njenge “Edom, uMowabhi, neentloko zabantwana bakwa-Amon.” Ngexesha lomthetho weCawa, isiTyhilelo 18:4, sibiza abo baseseseBhabhiloni ukuba “baphume.”
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.
Ndaza ndeva elinye ilizwi livela ezulwini, lisithi, Phumani kuyo, bantu bam, ukuze ningabi ngababelani bezono zayo, nokuba ningamkeli kwizibetho zayo. IsiTyhilelo 18:4.
Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.
UEdom, uMowabhi, nentloko yabantwana bakwa-Amon ngabo abo basindayo ngokutyibilika, njengoko izizwe zesiqithi kuIsaya amashumi amabini zithemba ukwenza.
In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.
Kwivesi yamashumi amane ananye olunye ulwahlulo lwentsingiselo endibhekisa kulo kukuba kwiindima zamashumi amane, amashumi amane ananye, nezamashumi amane anesibini sifumana igama elithi “amazwe,” kodwa kwivesi yamashumi amane ananye ligama elongeziweyo, alikho kumazwi okuqala kaDaniyeli yaye alifanelanga ukuba libekho apho. Amazwe amaninzi abhukuqwa ekuzalisekeni kwevesi yamashumi amane ekudilikeni kweSoviet Union, yaye amazwe amaninzi ayathinjwa xa ubupopu buthatha ulawulo lweZizwe eziManyeneyo. Kodwa ngexesha lomthetho weCawe ngeCawa eUnited States, abo “baninzi” babhukuqwayo abango mazwe amaninzi; banokuba ngama-Adventist eSuku lweSixhenxe kuphela.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.
“Ukuba ukukhanya kwenyaniso kuye kwaziswa kuwe, kutyhila iSabatha yomyalelo wesine, yaye kubonisa ukuba akukho siseko eLizwini likaThixo sokugcinwa kweCawa, ukanti usabambelele kwisabatha sobuxoki, usala ukungcwalisa iSabatha uThixo ayibiza ngokuba ‘lusuku lwaM olungcwele,’ wamkela uphawu lwerhamncwa. Oku kwenzeka nini? Xa uthobela ummiselo okuyalela ukuba uyeke ukusebenza ngeCawa uze unqule uThixo, ngoxa usazi ukuba akukho nalinye ilizwi eBhayibhileni elibonisa ukuba iCawa yinto engaphezu kosuku oluqhelekileyo lokusebenza, uyavuma ukwamkela uphawu lwerhamncwa, uze wala itywina likaThixo.” Review and Herald, Julayi 13, 1897.
Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.
Naliphi na ilungu lebandla lamaSeventh-day Adventist lamkela imfundiso yeSabatha xa laqala ukuba lilungu elibhaptiziweyo lebandla, yaye lithwalwa uxanduva “lokukhanya kwenyaniso” ngokuphathelele iSabatha.
“The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Utshintsho lweSabatha luluphawu okanye umqondiso wegunya lecawa yamaRoma. Abo bathi, beqonda amabango omyalelo wesine, bakhethe ukugcina isabatha yobuxoki endaweni yenyaniso, ngaloo nto banikela imbeko kuloo mandla ekuthi ngawo wodwa loo nto iyalelwe. Uphawu lwerhamncwa yiSabatha yobupopu, ethe yamkelwa lihlabathi endaweni yosuku olumiselwe nguThixo.
“No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.
“Akukho mntu okwangoku osele efumene uphawu lwerhamncwa. Ixesha lokuvavanywa alikafiki. Kukho amaKristu ayinyaniso kuwo onke amabandla, kuquka nomanyano lwamaRoma Katolika. Akukho namnye ogwetywayo de abe efumene ukukhanya aze akubone ukubophelela komthetho wesine. Kodwa xa ummiselo uya kuphuma unyanzelisa isabatha yobuxoki, yaye isikhalo esikhulu sengweletshetshe yesithathu siya kubalumkisa abantu ngokunqula irhamncwa nomfanekiso walo, umgca uya kutsalwa ngokucacileyo phakathi kobuxoki nenyaniso. Ngoko ke abo basaqhubeka besesonweni sokwaphula umthetho baya kufumana uphawu lwerhamncwa.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.
“Ngezinyathelo ezikhawulezayo sisondela kweli xesha. Xa iicawa zamaProtestanti ziya kumanyana namandla elizwe ukuxhasa inkolo yobuxoki, ngenxa yokuchasa leyo ookhokho bazo banyamezela intshutshiso eyoyikekayo kakhulu, ngoko ke iSabatha yobupopu iya kunyanzeliswa ligunya elidibeneyo lecawa nelizwe. Kuya kubakho ukuwexuka kwesizwe, okuya kuphela kuphela ngokonakala kwesizwe.” Manuscript 51, 1899.
At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”
Ngexesha lomthetho weCawa, ekuphela kwabantu abaza kubekwa uxanduva ngenxa yokukhanya kwengelosi yesithathu ngamaSeventh-day Adventists, kuba kungelo xesha kuphela apho abo bangaphandle kwe-Adventism baya kuthi baziswe uvavanyo lwengelosi yesithathu. “Abaninzi” ababhukuqwayo ngexesha lomthetho weCawa ngama-Adventists aseLawodike, kuba “umgwebo uqala endlwini kaThixo.”
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
Ngoko ke abokugqibela baya kuba ngabokuqala, nabokuqala babe ngabokugqibela; ngokuba baninzi ababiziweyo, kodwa bambalwa abanyuliweyo. Mateyu 20:16.
Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.
uIsaya “ungumqondiso nommangaliso” eYiputa naseTiyopiya ngokubhekisele ekoyiseni kwehlabathi ngokuthe ngcembe kobupopu. IYiputa yiZizwe eziManyeneyo; iTiyopiya yiUnited States, yaye iAsiriya bubupopu. Kwiimeko zayo loo mbali yesiprofeto uIsaya uqala ukubeka phambili uthotho lweziprofeto zentshabalalo. Isahluko samashumi amabini anesibini singaMalawodike ababhukuqwayo emthethweni weCawa, kwanangaMaphiladelifi abiza “uEdom, uMowabhi nentloko yabantwana baka-Amon” baphume eBhabheli.
Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.
UbuAdventism bamaLawodike baswele isimilo esiyimfuneko ukuze basindiswe, yaye bagabhelwa ngaphandle emlonyeni weNkosi ngexesha lomthetho weCawa. Ndiphawula le nyaniso kuphela ukuze ndigxininise ingongoma elandelayo. UIsaya wamashumi amabini anesibini ubonakalisa esinye isizathu sokuba iLawodike ilahleke, kuba isiprofeto sentshabalalo sichasene nentili “yombono.” Kukho amagama amabini aphambili esiHebhere aguqulelwa ngokuthi “umbono.” Elinye limela ulandelelwano lweziganeko zesiprofeto, kanti elinye limela umbono kaKristu. Elinye lingaphandle kwebandla, lize elinye libe ngaphakathi kwebandla. Igama elikwisahluko samashumi amabini anesibini ngumbono omela iziganeko zesiprofeto, yaye lelona gama likwaguqulelwa ngokuthi “umbono” encwadini yeMizekeliso.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Apho kungekho mbono, abantu bayatshabalala; ke yena ogcina umthetho, unoyolo. IMizekeliso 29:18.
The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.
“Umthwalo wentili yombono” sisiprofeto esichaza iindidi ezimbini zabakhonzi ebandleni likaThixo ekupheleni kwehlabathi. Olunye udidi olumelwe nguShebhena yiLawodike, kanti olunye udidi yiFiladelfiya olumelwe nguEliyakim unyana kaHilekiya. Umahluko phakathi kwezi ndidi zimbini kweso sahluko, kambe ke, nguloo mahluko mnye ukwibali lemizekeliso leentombi ezilishumi. Olunye udidi lunayo ioli ezinzulwini zobusuku, kanti olunye udidi alunayo. “Ioli” njengomfuziselo imele iinyaniso ezahlukeneyo ngokuxhomekeke kwimeko efumaneka kuyo, kodwa kuIsaya amashumi amabini anesibini “ioli” yeentombi ezilishumi imelwe ligama elithi “umbono.” Olunye udidi lunayo “ioli,” kanti olunye alunayo.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Abathanjisiweyo abemi ecaleni kweNkosi yomhlaba wonke, banaso isikhundla esakha sanikwa uSathana njengokherubhi ogubungelayo. Ngezidalwa ezingcwele ezisingqongileyo itrone yakhe, iNkosi igcina unxibelelwano olungapheliyo nabemi bomhlaba. Ioli yegolide imela ubabalo athi ngalo uThixo aqhubeke ezizalisa izibane zamakholwa, ukuze zingacimi zize zicime tu. Ukuba bekungekho ngenxa yokuba le oli ingcwele ithululwa ivela ezulwini ngemiyalezo yoMoya kaThixo, amagunya obubi ebeya kuba nolawulo olupheleleyo phezu kwabantu.”
“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. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“UThixo uyanyeliswa xa singazamkeli izigidimi asithumela zona. Ngale ndlela siyala ioli yegolide ebeya kuyithululela emiphefumlweni yethu ukuze idluliselwe kwabo basebumnyameni. Xa kufika ubizo oluthi, ‘Yabonani, umyeni uyeza; phumani niye kumkhawulela,’ abo bangayamkelanga ioli engcwele, abangabugcinanga ubabalo lukaKristu ezintliziyweni zabo, baya kufumanisa, njengeentombi eziziziyatha, ukuba abakulungelanga ukumkhawulela iNkosi yabo. Abanawo ngaphakathi kwabo amandla okufumana ioli, yaye ubomi babo buyonakaliswa. Kodwa ukuba uMoya oyiNgcwele kaThixo ucelwa, ukuba siyabongoza, njengoko wenzayo uMoses, sisithi, ‘Ndibonise uzuko lwakho,’ uthando lukaThixo luya kuthululelwa ngokobuninzi ezintliziyweni zethu. Ngeemibhobho zegolide, ioli yegolide iya kudluliselwa kuthi. ‘Akungamandla, akungagunya, kodwa kungoMoya wam, utsho uYehova wemikhosi.’ Ngokwamkela imitha eqaqambileyo yeLanga loBulungisa, abantwana bakaThixo bakhanya njengezibane ehlabathini.” Review and Herald, Julayi 20, 1897.
The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.
Imimoya yabaprofeti iyavumelana phakathi kwayo, yaye abo babini bathanjisiweyo bakaZekariya ngabo nabo bangamangqina amabini eSityhilelo seshumi elinanye.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.
“Ngokubhekisele kumangqina amabini, umprofeti uqhubeka esithi: ‘Le yimithi yomnquma emibini, nezibane ezibini ezimi phambi koThixo womhlaba.’ ‘Ilizwi lakho,’ watsho umdumisi, ‘sisibane seenyawo zam, nokukhanya emendweni wam.’ ISityhilelo 11:4; INdumiso 119:105. La mangqina mabini amele iziBhalo zeTestamente eNdala neyeTestamente eNtsha. Omabini abubungqina obubalulekileyo ngemvelaphi nangokungapheliyo komthetho kaThixo. Omabini akwawangamangqina ngecebo losindiso. Iintlobo, imibingelelo, neziprofeto zeTestamente eNdala zikhomba phambili kuMsindisi oza kuza. IiVangeli neencwadi zeTestamente eNtsha zisixelela ngoMsindisi osele efikile kanye ngendlela eyayixelwe kwangaphambili luhlobo nangesiprofeto.” Imbambano Enkulu, 267.
Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.
Abo babini bathanjisiweyo bakaZekariya bamele inkqubo yonxibelelwano eboniswe kwisahluko sokuqala seSityhilelo. “Ioli,” engulo “umbono” wobuprofeti weziganeko zembali, idluliswa ngeTestamente eNdala nangeTestamente eNtsha. KwiSityhilelo 11 la mangqina mabini achongwa ngumongo njengokuba enguMoses noEliya. UMoses noEliya baluphawu kubo ngokwabo.
When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.
Xa bemelwe kunye, njengaseNtabeni yoGuquko okanye kwisiTyhilelo seshumi elinanye, bangumqondiso weenyaniso ezimbini ezahlukeneyo. Entabeni bamele abafeli-nkolo ngexesha lentlekele yomthetho weCawa, kunye nekhulu elinamashumi amane anesine amawaka, kanti kwisiTyhilelo seshumi elinanye bamele iTestamente eNdala neNtsha. Kodwa kuma-Adventist bamele okungakumbi nangakumbi. Amangqina amabini kumaYuda ayengu-“mthetho nabaprofeti” emele iTestamente eNdala, yaye amangqina amabini kumaKristu ayeyiTestamente eNdala neNtsha, kodwa kuma-Adventist amangqina amabini alilo ilizwi likaThixo nobungqina bukaYesu. Yiloo nto uYohane wayesePatmos.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Mna, Yohane, ongumzalwana wenu, nomlingane wenu embandezelweni, nasebukumkanini, nasekunyamezelweni kukaYesu Kristu, ndandikwisiqithi esibizwa ngokuba yiPatmos ngenxa yelizwi likaThixo nangenxa yobungqina bukaYesu Kristu. ISityhilelo 1:9.
In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.
KuIsaya amashumi amabini anesibini kumelwa amangqina amabini, uMoses noEliya, nangona oko kunokuqondwa kuphela xa usebenzisa umgaqo ka-Alfa no-Omega kweso sahluko. Qwalasela apho uYesu waqalisa khona ingcaciso Yakhe “yombono” weziganeko zesiprofeto kubafundi Bakhe endleleni eya e-Emawusi.
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.
“Eqalela kuMoses, oyena Alfa kanye wembali yeBhayibhile, uKristu wachaza kuzo zonke iziBhalo izinto eziphathelele Yena ngokwakhe.” Ulangazelelo Lwezizukulwana, 796.
Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.
uEliya ngumprofeti ovela phambi komhla omkhulu nowoyikekayo weNkosi, enesigidimi esisekelwe kumgaqo ka-Alfa no-Omega, ebuyisela iintliziyo zooyise (alfa) kubantwana (omega). UMoses noEliya bamele i-alfa ne-omega yesiprofeto seBhayibhile. Ukuba unako ukuyiva, uMoses wayenguWilliam Miller. Bobabini uMoses noMiller bafa, yaye bobabini bachongwa ngokuphefumlelwa njengabasindisiweyo. Kakade ke uMoses wavuswa kanye emva kokufa kwakhe, kodwa izithunywa zezulu zilindile zijikeleze ingcwaba likaMiller de kube luvuko lwakhe. UEliya umele umthunywa wokugqibela phambi kokuza komhla omkhulu nowoyikekayo weNkosi.
“The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
“AmaYuda azama ukunqanda ukuvakaliswa komyalezo owawuxelwe kwangaphambili eLizwini likaThixo; kodwa isiprofeto kufuneka sizaliseke. INkosi ithi, ‘Yabonani, ndothuma kuni uEliya umprofeti phambi kokufika komhla omkhulu nowoyikekayo weNkosi’ (Malaki 4:5). Umntu othile umele ukuza emoyeni nasemandleni kaEliya, yaye xa ebonakala, abantu banokuthi, ‘Unyaniseke kakhulu, awuzitoliki iZibhalo ngendlela efanelekileyo. Makhe ndikuxelele indlela omele ukufundisa ngayo umyalezo wakho.’”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.
“Baninzi abangakwazi ukwahlula phakathi komsebenzi kaThixo nowomntu. Ndiya kuthetha inyaniso njengoko uThixo endinika yona, yaye ndiyatsho ngoku, Ukuba niyaqhubeka nokugxeka, nibe nomoya wengxabano, anisayi kuze niyazi inyaniso. UYesu wathi kubafundi baKhe, ‘Ndisenezinto ezininzi zokuthetha kuni, kodwa aninakuzithwala ngoku’ (Yohane 16:12). Babengekho kwimeko yokuxabisa izinto ezingcwele nezingunaphakade; kodwa uYesu wathembisa ukuthumela uMthuthuzeli, oya kubafundisa zonke izinto, aze abakhumbuze zonke izinto awayezithe kubo. Bazalwana, masingabeki ukuxhomekeka kwethu emntwini. ‘Yekani umntu, ophefumlo wakhe usezimpumlweni zakhe; kuba kungenxa yanina ukuba athathelwe ingqalelo?’ (Isaya 2:22). Nimele nixhomekise imiphefumlo yenu engenakuzinceda kuYesu. Akusifanelanga ukusela emthonjeni wentili, xa kukho umthombo entabeni. Masiyishiye imisinga esezantsi; size kwimithombo ephakamileyo. Ukuba kukho inqaku lenyaniso eningaliqondiyo, eningavumelaniyo ngalo, phandani, nithelekise isiBhalo nesiBhalo, nitshonise umngxuma wenyaniso nzulu emgodini weLizwi likaThixo. Nimele nizibeke nina neengcamango zenu esibingelelweni sikaThixo, nizibeke kude iingcamango zenu esele nizenzile kwangaphambili, nivumele uMoya wezulu anikhokelele kuyo yonke inyaniso.” Selected Messages, incwadi 1, 412.
In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.
KuIsaya amashumi amabini anesibini uShebna noEliyakim bamele izilumko nezizidenge ngaphakathi kuAdventism ekupheleni kwehlabathi xa ukumkani wasemntla enyukela eYerusalem. UEliyakim unyana kaHilekiya wayenawo “umbono,” uShebna wayengenawo.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Apho kungekho mbono, abantu bayatshabalala; kodwa lowo uwugcinayo umthetho, uyolo kuye. IMizekeliso 29:18.
The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.
Umyalezo wesiprofeto, oko kukuthi “umbono” wale ndinyana, ubhekisa kwizinto ezimbini. Uyaqonda ukwanda kokukhanya kwesiprofeto, uze uphile, yaye ukuba akuqondi—uyafa. Ukuba akuqondi, ngoko awunakulungiselelwa ukugcina iSabatha ngexesha lovavanyo lomthetho weCawa. Kuya kuba “sekwephuze kakhulu.” Xa ama-Adventist aseLawodikea ebhukuqwa ngexesha lomthetho weCawa, ayawukhaba umthetho kuba ewukhabile “umbono wenyaniso.” Akanawo amafutha, akaqondi ukwanda kolwazi olutyhilwayo kanye phambi kokuba kuvalwe ixesha lovavanyo.
Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.
Ngokuba usithi, Ndityebile, ndandiswe ngobutyebi, yaye andiswele nto; kanti awazi ukuba ulusizana, ulusizi, ulihlwempu, uyimfama, yaye uhamba ze. ISityhilelo 3:17.
Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.
Uphawu lukaIsaya kukuba wahamba ehamba ze engenazihlangu iminyaka emithathu. Wenza oku ukuze alumkise abo babenokulamkela ilizwi lakhe lesiprofeto, ukuba xa ningawuqondi umbono weziganeko zesiprofeto, niya kufika kumthetho weCawa nize nibe ngabathinjwa abakhokelwa bemka bekwimeko elusizi, ebuhlungu, ehluphekileyo, eyimfama nenqunu. UIsaya wayeluphawu nesimanga kwimbali kaIsaya, kodwa ngakumbi ekupheleni kwehlabathi.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Ke kaloku zonke ezi zinto zabehlela bona ukuze zibe yimizekelo; zaza zabhalelwa ukulumkisa thina, esifikelwe ziziphelo zehlabathi. 1 Korinte 10:11.
In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”
Kwiivesi ezintlanu zokuqala zesahluko samashumi amabini anesibini iYerusalem, umzi kaDavide, ichongwa njengomzi “onesiphithiphithi,” “ovuyayo,” ozaliswe “ziziphithiphithi.” Isivakalisi esiqhelekileyo seBhayibhile, esikwasetyenziswa nangabangengabo abakholwayo, sisetyenziswa kwesi sahluko ukumela loo mzi “ovuyayo” “onesiphithiphithi,” ozaliswe “ziziphithiphithi,” xa abo bakwivesi yeshumi elinesithathu besithi ngovuyo, “masidle size sisele; kuba ngomso siya kufa.” Ukanti, nangona bevuyile, amadoda abo axheliwe, kodwa kungekhona ngekrele, kungengasemfazweni; ngoko ke uIsaya ubuza lo mbuzo, “Yintoni ekukhathazayo?”
Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.
Nantoni na ebaphetheyo, ibenze benyuka baya kuphahla lwezindlu. Uphahla lwezindlu lufuzisela ukunqula ilanga, inyanga neenkwenkwezi; lufuzisela ukusebenzelana nemimoya. Kule ndawo ka-Adventism iphantsi kwenkohliso yomoya.
And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.
Nabo banqula umkhosi wezulu phezu kwezindlu; nabo banqula, bafunge ngoYehova, bafunge nangoMalekham; nabo babuyileyo ekulandeleni uYehova; nabo bangamfunanga uYehova, bengabuzanga kuye.
Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.
Thula phambi kobuso beNkosi uThixo; ngokuba umhla weNkosi usondele; ngokuba iNkosi ilungise idini, ibamemile iindwendwe zayo. Kothi ke, ngemini yedini leNkosi, ndibohlwaye abathetheli, noonyana bokumkani, nabo bonke abanxibe isambatho sasemzini. Kwangaloo mini ndiya kubohlwaya nabo bonke abatsiba embundwini, abazalisa izindlu zeenkosi zabo ngogonyamelo nenkohliso. Zefaniya 1:5–9.
At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.
Ngexesha lengxaki yomthetho weCawa, ubu-Adventism, obumelwe njengeYerusalem, bukwintili yombono. Abo bayalayo umyalezo wesiprofeto omelwe “ngamafutha” okanye “ngombono” benza ubugqi bomoya, obujongwe nguPawulos kweyesiBini kwabaseTesalonika. Apho sikwafumana nabo (uShebna) abangawamkelanga uthando lwenyaniso.
And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.
Ngenxa yoko uThixo uya kubathumela inkohliso enamandla, ukuze bakholwe ubuxoki; ukuze bonke abo bangakholwanga yinyaniso, kodwa bavuyela ukungalungisi, bagwetywe. 2 Tesalonika 2: 11, 12.
Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.
Ngokuqinisekileyo, igama elithi “inyaniso” alisebenzisayo uPawulos ligama lesiGrike elithatyathwe kwigama lesiHebhere elithi “inyaniso,” elenziwa ngokudibanisa oonobumba abathathu besiHebhere abamele iAlfa ne-Omega. Ukugatywa “kwenyaniso” emelwe njengomgaqo weAlfa ne-Omega kuzisa inkohliso enamandla phezu kwabaseLawodike, yaye loo nkohliso bubuspiritisti.
“Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.
“Utsho umprofeti uIsaya ukuthi: ‘Xa besithi kuni, Funani kwabanemimoya eqhelekileyo, nakwabathakathi abasebeza besimathana, nabambombozelayo: akufuneki na abantu bafune kuThixo wabo? ngabaphilayo kwabafileyo? Emthethweni nasebungqineni: ukuba abathethi ngokweli lizwi, kungenxa yokuba akukho kukhanya kubo.’ Isaya 8:19, 20. Ukuba abantu bebekulungele ukwamkela inyaniso echazwe ngokucace kangaka eziBhalweni malunga nobume bomntu nangesimo sabafileyo, bebeya kubona kwizibango nakwiimbonakaliso zokunqula imimoya ukusebenza kukaSathana okunamandla, nemiqondiso, nemimangaliso yobuxoki. Kodwa kunokuba bancame inkululeko evuyisa kangaka intliziyo yenyama, baze bazishiye izono abazithandayo, izihlwele ezininzi zivala amehlo azo ekukhanyeni zize ziqhubeke zinyathele ngqo phambili, zingazikhathazi ngezilumkiso, lo gama uSathana eluka imigibe yakhe ejikeleze zona, zize zibe lixhoba lakhe. ‘Ngenxa yokuba abangayamkelanga ukuthanda inyaniso, ukuze basindiswe,’ ngenxa yoko ‘uThixo uya kubathumela ukulahlekiswa okunamandla, ukuze bakholwe bubuxoki.’ 2 Tesalonika 2:10, 11.” Imbambano Enkulu, 559.
In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.
KuIsaya amashumi amabini anesibini amadoda omzi ovuyayo ayabulawa, kodwa kungekhona emfazweni okanye ngekrele; abotshwa ndawonye aze abulawe kunye neenkokeli ezibalekileyo.
“If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.
“Ukuba ibandla lilandela ikhondo elifana nelo lehlabathi, liya kwabelana ngesiphelo esinye nalo. Hayi, kunoko, njengoko lifumene ukukhanya okukhulu ngakumbi, isohlwayo salo siya kuba sikhulu ngakumbi kunesabangenaguquko.
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
“Thina njengabantu sivuma ukuba sinenyaniso engaphambi kwazo zonke ezinye izizwe ezisemhlabeni. Ngoko ke ubomi bethu nesimilo sethu mabuhambelane nokholo olunjalo. Imini isondele kanye kuthi xa amalungisa aya kubotshwa njengengqolowa exabisekileyo abe zizithungu zengqokelela yasezulwini, lo gama abangendawo bona, njengokhula, beya kuqokelelwa ngenxa yemililo yomini wokugqibela omkhulu. Kodwa ingqolowa nokhula ‘kukhula kunye kude kube kukuvuna.’” Testimonies, volume 5, 100.
The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.
Ubunkokeli kuIsaya wamashumi amabini anesibini bubotshelelwe ndawonye “ngabatoli.” UShebena uchongiwe njengenkokeli phezu kwendlu, yaye isikhundla sakhe siya kunikwa uEliyakim, unyana kaHilekiya. KuIsaya wamashumi amabini anesibini umyalezo wobuprofeti omelwe “ngumbono” weziganeko zobuprofeti uvelise iindidi ezimbini zabanquli eYerusalem njengoko ukumkani wasemntla esondela. Olunye udidi lubotshelelwa uvuno lwasezulwini, kanti olunye lubotshelelwa imililo yemihla yokugqibela. Oko kubophele abangendawo “ngabatoli,” nto leyo engomnye wemiqondiso emininzi yobuSilamsi eLizwini likaThixo.
And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.
Yaye intsalela yenani labadubuli ngotolo, amadoda anamandla koonyana bakaKedare, iya kuncipha; kuba uYehova uThixo kaSirayeli ukuthethile oko. Isaya 21:17.
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.
Nanga ke la amagama oonyana bakaIshmayeli, ngokwamagama abo, ngokwezizukulwana zabo: owamazibulo kaIshmayeli, nguNebhayoti; noKedare, noAdbhele, noMibhesam, noMishma, noDuma, noMasa, uHadare, noTema, uYeture, noNafishe, noKedema: Aba ngoonyana bakaIshmayeli, yaye nanga amagama abo, ngemizi yabo, nangemiqolomba yabo; izikhulu ezilishumi elinambini ngokweentlanga zazo. Genesis 25:13–16.
The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.
Ubunkokeli bobu-Adventism babotshwa ngabatoli xa bayalayo umyalezo wokuba i-Islam yahlasela i-United States ngoSeptemba 11, 2001, njengokuzaliseka kwesiprofeto seBhayibhile. Uhlaselo lwango-9/11 lwaba sisiqinisekiso somyalezo owatyhilwayo ngowe-1989, ekudilikeni kweSoviet Union. Uhlaselo lwe-Islam lwango-9/11 lwangqamana noAgasti 11, 1840, xa isiprofeto esingokuthintelwa kwe-Islam sanika amandla umyalezo wesithunywa sokuqala ngokuqinisekisa umgaqo ophambili kaMiller wesiprofeto, wokuba usuku lwalumela unyaka. UAgasti 11, 1840, wayekukuzaliseka kwesiganeko esaxelwa kwangaphambili esasixhomekeke kumgaqo wosuku lube ngunyaka. Xa sazalisekayo, umyalezo wesithunywa sokuqala wasiwa kuzo zonke izikhululo zobuvangeli ehlabathini.
9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.
I-9/11 yaqinisekisa umgaqo oyintloko “wombono” owanikwa ubu-Adventist ukuba bawuvakalise. Lowo mgaqo ngowokuba imbali iyaziphinda. Xa umgaqo wosuku lube ngunyaka waqinisekiswayo ngoAgasti 11, 1840, ingelosi enamandla yesiTyhilelo seshumi yehla, iphawula ukuxhotyiswa kwesigidimi sikaMiller seyure yomgwebo, ngaloo ndlela ifanekisa ixesha ingelosi yesiTyhilelo seshumi elinesibhozo eya yehla ngalo nge-9/11.
“How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Liphuma phi ilizwi endithe ndavakalisa ukuba iNew York iza kutshayelwa yitshangatshangiso enkulu yolwandle? Oku andikaze ndikuthethe. Endikuthethileyo kukuba, njengoko ndandijonge izakhiwo ezikhulu ezazisakhiwa apho, umgangatho phezu komnye, ndathi, ‘Ziya kuba zimbi gqitha iziganeko eziya kwenzeka xa iNkosi iya kusuka inyikime umhlaba ngokoyikekayo! Ngoko ke aya kuzaliseka amazwi eSityhilelo 18:1–3.’ Isahluko sonke seshumi elinesibhozo seSityhilelo sisilumkiso ngoko kuza kwehlela umhlaba. Kodwa andinako ukukhanya ngokukodwa ngokuphathelele oko kuza kwehlela iNew York, ngaphandle kokuba ndiyazi ukuba ngenye imini izakhiwo ezikhulu zalo mzi ziya kuwiswa phantsi kukuguquka nokuguqulwa kwamandla kaThixo. Ngokokukhanya endikunikiweyo, ndiyazi ukuba intshabalalo isemhlabeni. Ilizwi elinye elivela eNkosini, ukuchukumisa kube kanye kwamandla ayo amakhulu, yaye ezi zakhiwo zinkulu ziya kuwa. Kuya kwenzeka iziganeko ezoyikeka kwazo singenako nokuzicingela.” Review and Herald, Julayi 5, 1906.
There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.
Kakade kuninzi ngakumbi okunokuthethwa ngobuSilamsi, kodwa uShebna umele abo balukhanyelayo “umbono” wembali yesiprofeto osekelwe ekuphindaphindekeni kwembali, ukhatshwa yinyaniso eyintloko yokuphindaphindeka kwembali—yokuba isiqalo sento sibonakalisa isiphelo sento. Ukuthintelwa kobuSilamsi ngomhla we-11 Agasti 1840 kwehlisa ingelosi yeSityhilelo seshumi, yaye ukukhululwa kobuSilamsi ngo-9/11 kwehlisa ingelosi yeSityhilelo seshumi elinesibhozo.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.
Ndaza ndathi, Khanive, ndiyanibongoza, nina ziintloko zakwaYakobi, nani balawuli bendlu kaSirayeli; akumelwe na kuni ukwazi okusesikweni? Nina nithiya okulungileyo, nithande okubi; nina nihluba ulusu lwabo, nenyama yabo emathanjeni abo; nina nidla nenyama yabantu bam, nibaxobule ulusu lwabo; niwaphule amathambo abo, nibanqunqe babe ziingceba, njengoko kusenzelwa imbiza, nanjengenyama ephakathi kwembiza yokupheka. Baya kwandula ke bakhale kuYehova, kodwa akayi kubaphulaphula; uya kubafihlela ubuso bakhe ngelo xesha, njengoko beziphethe kakubi ezenzweni zabo. Utsho uYehova ngabaprofeti abalahlekisa abantu bam, abaluma ngamazinyo abo, bakhale besithi, Luxolo; ke lowo ungafaki nto emilonyeni yabo, bamlungiselela imfazwe. Ngenxa yoko ke kuya kuba bubusuku kuni, ukuze ningabi nambono; kuya kuba mnyama kuni, ukuze ningavumisi; ilanga liya kutshona phezu kwabaprofeti, nemini ibe mnyama phezu kwabo. Iimboni ziya kwandula ke zibe neentloni, nabavumisi badideke; inene, bonke baya kuzogquma imilebe yabo; ngokuba akukho mpendulo ivela kuThixo. Ke mna ndizele ngamandla ngoMoya kaYehova, nangokusesikweni, nangobugorha, ukuze ndixelele uYakobi ukreqo lwakhe, noSirayeli isono sakhe. Khevani oku, ndiyanibongoza, nina ziintloko zendlu kaYakobi, nani balawuli bendlu kaSirayeli, nina nikucaphukelayo okusesikweni, nijike yonke into ethe tye. Bakha iZiyon ngegazi, neYerusalem ngobugwenxa. Iintloko zayo zigweba ngenxa yomvuzo, nababingeleli bayo bafundisa ngenxa yentlawulo, nabaprofeti bayo bavumisa ngenxa yemali; kanti bona baxhomekeka ngoYehova, bathi, UYehova akakho na phakathi kwethu? Akukho bubi bunokusehlela. Mika 3:1–11.
And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.
Ke isihlwele sazo zonke iintlanga ezilwa noAriyeli [iYerusalem], ewe, zonke ezilwa naye nenqaba yakhe, nezimcinezela, ziya kuba njengephupha lombono wasebusuku. Kwaye kuya kuba njengaxa umntu olambileyo ephupha, aze, khangela, adle; kodwa avuke, umphefumlo wakhe ungenanto; okanye njengaxa umntu onxaniweyo ephupha, aze, khangela, asele; kodwa avuke, abe, khangela, ephelelwe ngamandla, nomphefumlo wakhe usanqwenela: siya kuba njalo ke isihlwele sazo zonke iintlanga ezilwa nentaba yeZiyon. Yimani, nimangaliswe; dumani, nikhale: banxilile, kodwa kungengawayini; bayagxadazela, kodwa kungengasisiselo sinamandla. Kuba uYehova uniphalazele umoya wobuthongo obunzulu, wawavala amehlo enu; abaprofeti nabalawuli benu, ababoni, ubagqubuthele. Kwaye umbono wako konke kuni unjengamazwi encwadi etywiniweyo, abayinikayo kulowo ufundileyo, besithi, Khawuyifunde le, ndiyakucela; aze athi, Andinakuyifunda; kuba itywiniwe. Ize incwadi inikwe lowo ungafundanga, kusithiwa, Khawuyifunde le, ndiyakucela; aze athi, Andifundanga. Ngenxa yoko iNkosi yathi, Ekubeni aba bantu besondela kum ngomlomo wabo, bandidumise ngemilebe yabo, kodwa bayisusile intliziyo yabo kude kum, nokundoyika kwabo kum kufundiswa ngumyalelo wabantu: Ngako oko, khangela, ndiya kuqhubeka ndenze umsebenzi omangalisayo phakathi kwaba bantu, ewe, umsebenzi omangalisayo nomqondiso wokumangalisa; kuba ubulumko bezilumko zabo buya kutshabalala, nokuqonda kwabaqondayo babo kuya kufihlwa. Yeha kubo abafuna ukufihla nzulu icebo labo kuYehova, nemisebenzi yabo isebumnyameni, besithi, Ngubani osibonayo? kwaye ngubani osaziyo? Inene ukuguqula kwenu izinto nizibhekise ezantsi kuya kuthatyathwa njengodongwe lombumbi: kuba umsebenzi uya kuthi na ngaye owawenzayo, Akandenzanga? okanye into eyabunjwayo ithi na ngaye owayibumbayo, Wayengenakuqonda? Isaya 29:7–16.
The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.
Intili yombono, ngokukaIsaya, “ilusuku lwenkathazo, nolokunyathelwa phantsi, nolokudideka oluvela eNkosini uYehova wemikhosi entilini yombono, lokudilizwa kweendonga, nolokukhala ezintabeni.” Ngako oko uIsaya walila kabuhlungu, kanye njengokuba noYesu wenzayo.
“The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?
“Iinyembezi zikaYesu zazingezizo ezokulindela ukubandezeleka kwaKhe ngokwaKhe. Kanye phambi kwaKhe kwakukho iGetsemane, apho kungekudala uloyiko lobumnyama obukhulu lwaluza kumgubungela. Nesango leegusha lalisemehlweni, elalithe kwiinkulungwane lidluliswe kulo amarhamncwa emibingelelo yokunikela. Eli sango laliza kuvuleka kungekudala ngenxa yaKhe, ngenxa yaloo Mzekelo Mkhulu wokwenyaniso, awayebhekiselwe kuwo wonke loo madini njengedini lezono zehlabathi. Kufuphi kwakukho neKalvari, indawo yentlungu yaKhe eyayisondele. Sekunjalo, kwakungekho ngenxa yezi zikhumbuzo zokufa kwaKhe okukhohlakeleyo ukuba uMhlanguli walila waza wancwina ebuhlungwini bomoya. OkwakungekwaKhe kwakungeyontlungu yokuzicingela. Ingcinga yentlungu yaKhe ngokwaKhe ayizange iyoyikise loo mphefumlo ubekekileyo, uzincamayo. Yayikukubona iYerusalem okwahlaba intliziyo kaYesu—iYerusalem eyayimlahlile uNyana kaThixo yaza yaludela uthando lwaKhe, eyala ukuqiniseka ngemimangaliso yaKhe enamandla, yaye yayisele iza kuthabatha ubomi baKhe. Wayibona into eyayiyiyo ekubeni netyala lokumlahla uMhlanguli wayo, nento enokuba yayiyiyo ukuba yayimamkele Lowo yedwa unokuphilisa inxeba layo. Wayezile ukuyisindisa; wayenokuyinikezela njani?”
“Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.
“UYuda wayebengabantu abathandwayo; uThixo wayenze itempile yabo yaba yindawo yaKhe yokuhlala; yayi ‘intle ngokuma kwayo, uvuyo lwehlabathi lonke.’ INdumiso 48:2. Imbali yeminyaka engaphezu kwewaka yokulondoloza kukaKristu nokuthanda kwaKhe okunobubele, njengokuthanda kukayise kumntwana wakhe okuphela kwakhe, yayikho apho. Kule tempile abaprofeti babedanduluka izilumkiso zabo ezinzulu. Apho izitya zokuqhumisa eziqhumayo zazishukunyiswa, ngoxa isiqhumiso, sixutywe nemithandazo yabanquli, sasisinyuka sisiya kuThixo. Apho igazi lezilwanyana laliphalala, lingumfuziselo wegazi likaKristu. Apho uYehova wayebonakalise uzuko lwaKhe phezu kwesihlalo senceba. Apho ababingeleli babewenza umsebenzi wabo, yaye ubungangamsha bomfuziselo nobezithethe babuqhubeke kangangeenkulungwane. Kodwa konke oku kwakufuneka kuphele.”
“Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.
“UYesu waphakamisa isandla saKhe,—eso sasidla ngokusikelela abagulayo nababandezelekileyo,—waza, esitshangisa ngase kuloo mzi ugwetyiweyo, wakhala ngamazwi aqhawukileyo entlungu esithi: ‘Akwaba ubusazile, wena ngokwakho, ubuncinane ngalo mhla wakho, izinto ezizezakho uxolo!—’ Apha uMsindisi wanqumama, waza wayishiya ingathethwanga into eyayinokuba yimeko yeYerusalem ukuba yayilwamkele uncedo uThixo awayenqwenela ukuyinika lona,—isipho soNyana waKhe oyintanda. Ukuba iYerusalem yayisazile oko yayililungelo layo ukukwazi, yaza yaliphulaphula ukhanyiso iZulu elaliluthumele kuyo, ngeyema ibonakale ngobuqaqawuli bempumelelo, ukumkanikazi wezikumkani, ikhululekile ngamandla ayo ewanikwe nguThixo. Ngekungabikho masoldati axhobileyo emi emasangweni ayo, kungekho zibhena zaseRoma ziphephetha phezu kweendonga zayo. Isiphelo esizukileyo esasisenokuyisikelela iYerusalem ukuba yayimamkele uMkhululi wayo savela phambi koNyana kaThixo. Wabona ukuba ngaye ngeyaphiliswa kwisifo sayo esibi kakhulu, ikhululwe ekubotshweni, yaza yamiselwa njengesixeko esikhulu esinamandla somhlaba. Ezindongeni zayo ihobe loxolo ngeliphuma liye kuzo zonke iintlanga. Ngeyaba sisithsaba sehlabathi sobuqaqawuli.”
“But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’
“Kodwa umfanekiso oqaqambileyo wento iYerusalem ebeya kuba yiyo uyaphela emehlweni oMsindisi. Uyaqonda into ayiyo ngoku phantsi kwedyokhwe yamaRoma, ithwele ukungakholiseki kukaThixo, imiselwe isigwebo saKhe sempindezelo. Uphinda athabathe umsonto oqhawukileyo wokulila kwaKhe: ‘Kodwa ngoku zifihlakele emehlweni akho. Kuba iya kufika imihla phezu kwakho, apho iintshaba zakho ziya kwakha umsele wokungqinga zijikeleze wena, zikungqinge macala onke, zikuvale ngeenxa zonke, zikutshabalalise zikulinganise nomhlaba, nabantwana bakho abangaphakathi kwakho; yaye aziyi kushiya ngaphakathi kwakho litye limi phezu kwelinye; ngokuba awulazanga ixesha lokundwendwelwa kwakho.’”
“Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.
“UKristu weza ukusindisa iYerusalem nabantwana bayo; kodwa ukuzingca kwabaFarisi, uhanahaniso, umona, nenkohlakalo kwaba kuye isithintelo ekuphumezeni injongo Yakhe. UYesu wayesazi isohlwayo esoyikekayo esasiza kuhliselwa kulo mzi ugwetyiweyo. Wayibona iYerusalem irhangqwe yimikhosi, abemi abangaphakathi kolo rhanelo beqhutyelwa yindlala nasekufeni, oomama besidla izidumbu zabantwana babo, yaye abazali nabantwana bexhwithana omnye komnye ngesuntswana sokugqibela sokutya, uthando lwemvelo lutshatyalaliswa ziintlungu ezilumayo zendlala. Wabona ukuba inkani yamaYuda, njengoko yabonakaliswayo ekulahleni kwawo usindiso Lwakhe, yayiya kuwakhokelela kwanasekuchaseni ukuthobela imikhosi ehlaselayo. Wayibona iKalvari, apho Yena wayeza kuphakanyiswa khona, imi ngeminqamlezo exinene njengemithi yehlathi. Wabona abemi abalusizi bebandezeleka phantsi kwentuthumbo yesixhobo sokolula umzimba nangesohlwayo sokubethelelwa emnqamlezweni, amabhotwe amahle etshatyalalisiwe, itempile ingamabhodlo, yaye kwiindonga zayo ezinkulu kungekho litye lishiyekileyo phezu kwelinye, lo gama umzi ulinywa njengentsimi. Ngokuqinisekileyo uMsindisi wayenokulila esentlungwini enkulu xa wayebona loo mbonakalo yoyikekayo.”
“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.
“IYerusalem yayibe ingumntwana wokunyamekelwa kwaKhe, yaye njengoko ubawo onothando ekhalela unyana olahlekayo, ngokunjalo noYesu walilela isixeko esithandwayo. Ndingakuncama njani? Ndingakubona njani unikelwe entshabalalweni? Ndimele ndikuyeke na ukuba uzalise indebe yobugwenxa bakho? Umphefumlo omnye unexabiso elinjalo kangangokuba, xa uthelekiswa nawo, ihlabathi ngehlabathi litshona ekungabalulekini; kodwa apha kwakukho uhlanga luphela oluza kulahleka. Xa ilanga elitshonayo ngokukhawuleza entshonalanga lalisakudlula lingasabonwa emazulwini, imini yobabalo yaseYerusalem yayiya kube iphelile. Ngoxa umngcelele wawumi phezu kwencam yeOlivet, kwakungekabi semva kwexesha ukuba iYerusalem iguquke. Ingelosi yenceba ngelo xesha yayisonga amaphiko ayo ukuba yehle etroneni yegolide inike indawo kubulungisa nakumgwebo oza ngokukhawuleza. Kodwa intliziyo enkulu kaKristu yothando yayisabongoza ngenxa yeYerusalem, eyayidele inceba zaKhe, yazijongela phantsi izilumkiso zaKhe, yaye yayisele iza kunyakamisa izandla zayo egazini laKhe. Ukuba iYerusalem ibinokuguquka kuphela, kwakungekabi semva kwexesha. Ngoxa imitha yokugqibela yelanga elitshonayo yayisalibele phezu kwetempile, nenqaba, nencopho, ibingayi na ingelosi ethile elungileyo iyikhokelele eluthandweni loMsindisi, ize ithintele intshabalalo yayo? Sixeko sihle kodwa singengcwele, esazixuluba ngamatye abaprofeti, esasimlahlile uNyana kaThixo, esasizitshixela ngokungaguquki kwaso kwimixokelelwane yobukhoboka,—imini yenceba yaso yayisele phantse iphelile!” Ulangazelelo Lwamaxesha, 576–578.
As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.
Njengoko imfazwe nxamnye neYerusalem ichazwa nguIsaya kwisahluko samashumi amabini anesibini, abo bayihlaselayo “bazimisa emgceni esangweni.” UElam noKir basesangweni bephethe izikhali belungile, baza emva koko bafumanisa isigqubuthelo seYerusalem. KuIsaya “isigqubuthelo” esifunyaniswa ziintshaba ezisesangweni sisithunzi saseYiputa.
Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.
Yeha kubantwana abavukelayo, utsho uYehova, abaceba icebo, kodwa lingelilo elivela kum; abagquma ngesigqubuthelo, kodwa singeliso soMoya wam, ukuze bongeze isono phezu kwesono; abahamba behlela eYiputa, bengabuzanga emlonyeni wam; ukuze bazomeleze ngamandla kaFaro, bathembele emthunzini weYiputa! Isaya 30:1, 2.
It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”
Kuyavunywa ziintshaba zaseYerusalem ukuba abo bamelwe nguShebhena babeke ithemba labo eYiputa, becinga ukuba iYiputa iya kubakhusela, kanti abo bamelwe nguEliyakim unyana kaHilekiya abathembi “emthunzini weYiputa” koko bagutyungelwe sisigqubuthelo soMoya kaThixo, bathembele “emthunzini woPhezukonke.”
He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.
Lowo uhleliyo esithebeni soPhezukonke uya kuhlala phantsi komthunzi kaSomandla. Ndiya kuthi ngoYehova, Ungusabelo lwam lokusabela nenqaba yam; uThixo wam; ndiya kukholosa ngaye. IiNdumiso 91:1, 2.
At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.
Ngexesha lengxaki yomthetho weCawa, iintombi eziziingqondi ezimelwe nguEliyakim unyana kaHilekiya zithembele emthunzini woPhezukonke, kanti iintombi ezizizidenge ezimelwe nguShebhena zithembele emthunzini waseYiputa. Igama eliguqulelwe ngokuthi “watyhila” lithetha ukuhluba nokuthabatha ekuthinjweni. Iintshaba esangweni ziyaqonda ukuba ukhuseleko lweYerusalem lususiwe, yaye uShebhena namaqabane akhe baqalisa ke ukuzama ukuzisindisa, kuba bayazibona “izikroba zesixeko sikaDavide” yaye babona ukuba zikho izikroba ezininzi eziya kuvumela utshaba lungene. Ngokoyika okukhulu, njengoko kumelwe emzekelisweni weentombi ezilishumi, izidenge ziqalisa ukukhangela ukhuseleko, kodwa azinalo.
Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.
UShebhena ukhangela “kwisikrweqe sehlathi” ukuze simsindise, kodwa sele kusemva kwexesha. Ubala izindlu zaseYerusalem aze aqalise ukuzidiliza ukuze aqinise udonga, kodwa sele kusemva kwexesha. Baqokelela ndawonye amanzi echibini elisezantsi baze bazame ukunxibelelana namanzi echibi elidala, kodwa sele kusemva kwexesha. Kuba amanzi engumfuziselo oyintloko woMoya oyiNgcwele, oku kubonisa ukuba bakhangela ioli ngokunxunguphala, kodwa sele kusemva kwexesha. Kuzo zonke iinzame zabo bamlibala uMdali wamachibi, kwanokuba wenza loo “machibi” enyaniso kudala. Balibala ukuba yayiliLiwa lamaPhakade elabonelela ngesigidimi kumaxesha amandulo. Bakhetha ukungahambi ezindleleni zakudala, ezimelwe ziziseko ezasekwa ngomsebenzi kaWilliam Miller.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
“Utshaba lufuna ukuphambukisa iingqondo zabazalwana noodade bethu emsebenzini wokulungiselela abantu ukuba beme kule mihla yokugqibela. Iinkohliso zalo zenzelwe ukukhokelela iingqondo kude neengozi nemisebenzi yoxanduva yeli xesha. Bakujonga njengento engento ukukhanya awathi uKristu wehla nako evela ezulwini ukuze akunike uYohane ngenxa yabantu baKhe. Bafundisa ukuba iziganeko ezisembindini kanye phambi kwethu azibalulekanga ngokwaneleyo ukuba zinikwe ingqalelo ekhethekileyo. Balenza lingasebenzi inyaniso yemvelaphi yasezulwini, baze baphange abantu bakaThixo amava abo angaphambili, banike endaweni yawo inzululwazi yobuxoki.
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“‘Utsho uYehova ukuthi, Yimani ezindleleni, nikhangele, nibuze ngeendlela zakudala, ukuba iphi na indlela elungileyo, nihambe kuyo.’ Yeremiya 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Makungabikho namnye ofuna ukudiliza iziseko zokholo lwethu—iziseko ezabekwa ekuqaleni komsebenzi wethu ngokufundisisa iLizwi ngomthandazo nangokutyhilelwa. Phezu kwezi ziseko siye sakha kule minyaka ingamashumi amahlanu idlulileyo. Abantu basenokucinga ukuba bafumene indlela entsha nokuba banokubeka isiseko esomeleleyo ngakumbi kuneso sele sabekwa. Kodwa oku kukukhohlisa okukhulu. Akukho mntu unokubeka esinye isiseko ngaphandle kweso sele sabekwa.
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Kudala abaninzi baye bazama ukwakha ukholo olutsha, nokumisa imigaqo emitsha. Kodwa isakhiwo sabo sahlala ixesha elingakanani na? Kungekudala sawa, kuba sasingasekelwanga phezu kweLiwa.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“Abafundi bokuqala babenganyanzelekanga na ukuba bahlangabezane namazwi abantu? Babenganyanzelekanga na ukuba baphulaphule iingcamango zobuxoki, baze emva koko, bakuba benze konke, beme beqinile, besithi: ‘Ngokuba akukho bani unako ukubeka esinye isiseko ngaphandle kweso sibekiweyo’? 1 Korinte 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Ngoko ke kufuneka sibambelele ngokuqinileyo ekuqaleni kokuthemba kwethu kude kuse ekupheleni. Amazwi anamandla athunyelwe nguThixo nanguKristu kwaba bantu, ebakhupha ehlabathini, inqaku ngenqaku, ebasa ekukhanyeni okucacileyo kwenyaniso yangoku. Ngemilebe echukunyiswe ngumlilo ongcwele, abakhonzi bakaThixo baye bavakalisa isigidimi. Intetho yobuthixo ibeke itywina layo phezu kobunyani benyaniso evakalisiweyo.” Testimonies, umqulu 8, 296, 297.
The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”
“Umhla” ekwenzeka kuwo konke oku ngumhla weBhayibhile lowo uIsaya awuchaza njengomhla iNkosi uYehova wemikhosi eyabizela kuwo “ukulila, nokuzingca, nokucheba impandla, nokubhinqa amarhonya.”
And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.
Wathetha uYehova kuMoses, esithi, Kananjalo ngomhla weshumi wale nyanga yesixhenxe kuya kubakho umhla wokucanyagushelwa kwezono; uya kuba yintlanganiso engcwele kuni; noze nizithobe imiphefumlo yenu, nisondeze umnikelo otshiswa ngomlilo kuYehova. Ningaze nenze msebenzi ngaloo mini inye; kuba ngumhla wokucanyagushelwa kwezono, wokunicanyagushela phambi koYehova uThixo wenu. Kuba wonke umphefumlo ongayi kuthobeka ngaloo mini inye, wowusikwa phakathi kwabantu bakowabo. Nawo wonke umphefumlo oya kwenza nawuphi na umsebenzi ngaloo mini inye, loo mphefumlo ndiya kuwatshabalalisa phakathi kwabantu bakowabo. Ningaze nenze naluphi na uhlobo lomsebenzi; iya kuba ngummiselo ongunaphakade kwizizukulwana zenu zonke, ezindaweni zenu zonke zokuhlala. Iya kuba kuni yisabatha yokuphumla, nizithobe imiphefumlo yenu; ngomhla wethoba wenyanga ngokuhlwa, noba kusihlwa kuse kusihlwa, niya kuyigcina isabatha yenu. Levitikus 23:26–32.
The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”
Usuku olubonakaliswa nguShebna noEliyakim unyana kaHilkiah lusuku olungumfuziselo ozalisekileyo woSuku loCamagushelo, olugubungela imbali ukusuka ngowe-1844 kude kube nguMikayeli esema. Ngelo xesha iAdventism iye yabizelwa ukuba “izithobe” imiphefumlo yayo, okanye, njengoko uIsaya ekumela, ibizwe “ekulileni, nasekulileni isijwili, nasekuncothulweni kweenwele, nasekuzibhinceni ngelaphu lengxowa.”
“In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?
“Ngowe-1844 uMbingeleli wethu Omkhulu wangena kweyona ndawo ingcwele yengcwele yasemazulwini, ukuze aqalise umsebenzi womgwebo wophando. Amatyala amalungisa afileyo ebehlolwa phambi koThixo. Xa loo msebenzi uya kuba ugqityiwe, umgwebo uya kubhengezwa phezu kwabaphilayo. Hayi indlela ezixabiseke ngayo, hayi indlela ezibaluleke ngayo ezi zihlandlo zinzulu! Ngamnye kuthi unetyala elisamisiweyo enkundleni yasezulwini. Siya kugwetywa ngabanye ngabanye ngokwezenzo ezenziwa emzimbeni. Enkonzweni yomfuziselo, xa umsebenzi wocamagushelo wawusenziwa ngumbingeleli omkhulu kweyona ndawo ingcwele yengcwele yasemhlabeni, abantu babefuneka ukuba bazithobe imiphefumlo yabo phambi koThixo, bavume izono zabo, ukuze benzelwe ucamagushelo zize zicinywe. Ngaba kuya kufunwa okungaphantsi kuthi ngalo mhla wokucamagushela wokwenyaniso, xa uKristu esengcweleni ephezulu esibongozela abantu baKhe, yaye isigqibo sokugqibela, esingenakuguqulwa, siza kubhengezwa phezu kwetyala ngalinye?”
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.
“Sime njani thina kweli xesha lisoyikekayo nelingcwele kangaka? Yeha, kukangakanani ukuzingca okuxhaphakileyo ebandleni, bungakanani uhanahaniso, bungakanani ubuqhetseba, kungakanani ukuthanda ukunxiba, ubuvuvu, nokuzonwabisa, nokulangazelela ubukhosi! Zonke ezi zono ziyigqume ingqondo, ukuze izinto ezingunaphakade zingaqondwa. Asiyi na kuphonononga iziBhalo, ukuze sazi apho sikhoyo kwimbali yeli hlabathi? Asiyi na kuba ngabantu abanolwazi ngokubhekiselele emsebenzini osenzelwa thina ngeli xesha, kwanendawo ekufanele ukuba sihlale kuyo thina njengaboni ngoxa lo msebenzi wocamagushelo uqhubeka? Ukuba sinayo nantoni na inkathalo ngosindiso lwemiphefumlo yethu, simele ukwenza utshintsho olucacileyo nolugqibeleleyo. Simele ukufuna iNkosi ngenguquko yokwenyaniso; simele, ngokudakumba okunzulu komphefumlo, ukuvuma izono zethu, ukuze zicinywe.” Selected Messages, incwadi 1, 124, 125.
And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.
Kwaye ngaloo mini iNkosi uYehova wemikhosi yabizela ekulileni, nasekuzileni, nasekuchebweni kwentloko, nasekubhinqweni ngesingxobo: Ke kaloku, nanko uvuyo novuyo olukhulu, kuxhelwa iinkomo, kubulawa izimvu, kudliwa inyama, kuselwa iwayini: masidle, sisele; kuba ngomso siya kufa. Isaya 22:12, 13.
The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).
INkosi yabiza uShebhena ukuba awuthobe umphefumlo wakhe, kodwa yena wakhetha ukudla, ukusela, nokuqhubeka nokuzonwabisa. INkosi “yatyhila” “ezindlebeni” zayo ukuba isono sikaShebhena asiyi kuhlanjululwa. Igama eliguqulelwe ngokuthi “kuhlanjululwa” lilo elo lisetyenziswa kwiLevitikus elithetha “ucamagushelo.” Esi sono sobu-Adventist baseLawodike asiyi kucanyagushelwa. Ngoku uIsaya uqala ukuthetha ngobudlelane bukaShebhena (ama-Adventist aseLawodike) noEliyakim, unyana kaHilekiya (ama-Adventist aseFiladelfiya).
Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.
UShebhena “ungunondyebo” njengokuba wayenjalo noYuda. Kwaye uTobhiya ngemihla kaNehemiya wayehlala engcweleni kaThixo egumbini (indlu yobuncwane) apho iminikelo yayimele igcinwe khona. Xa uNehemiya wayihlambulula itempile, wamgxotha uTobhiya neempahla zakhe. NoShebhena naye umele ukugxothwa. Bobabini babonisa ukufuthwa kuphume ubu-Adventism baseLawodike ngexesha lomthetho weCawa.
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
“Ngenxa yenkohlakalo nenkohliso yama-Amon namaMowabhi ngakumaSirayeli, uThixo wayevakalise ngoMoses ukuba mabavalelwe ngaphandle ngonaphakade kwibandla labantu baKhe. Bona kwiDuteronomi 23:3–6. Ngokudelela eli lizwi, umbingeleli omkhulu wayekhuphe ngaphandle iminikelo ebigcinwe egumbini lendlu kaThixo, ukuze enzele indawo lo mmeli wohlanga olwalungavumelekanga. Akunakho ukuba kubonakaliswe indelelo enkulu ngakumbi kuThixo kunokunika olu lubabalo kulo lutshaba lukaThixo nenyaniso yaKhe.”
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
“Ekubuyeni kwakhe evela ePersi, uNehemiya wafumanisa ngalo ungcoliseko lwenziwe ngenkalipho, waza ngokukhawuleza wathabatha amanyathelo okugxotha lowo ungenelelayo. ‘Ndakhathazeka kakhulu,’ utsho; ‘ngenxa yoko ndakhupha yonke impahla yasendlwini kaTobhiya egumbini. Nda ndiyalela, baza bawahlambulula amagumbi; ndaza ndabuyisela khona izitya zendlu kaThixo, kunye nomnikelo wokudla nentlaka emhlophe.’”
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.
“Yayingekuphela ekubeni itempile yayingcolisiwe, kodwa neminikelo yayisetyenziswe gwenxa. Oku kwakuthande ukudimaza ukupha ngesisa kwabantu. Babelahlekelwe yinzondelelo nobushushu bomoya wabo, baza bathandabuza ukuhlawula izishumi zabo. Oovimba bendlu yeNkosi babengenazibonelelo zaneleyo; abaninzi kwiimvumi nakwabanye ababesebenza enkonzweni yetempile, bengafumani nkxaso yaneleyo, bawushiya umsebenzi kaThixo baya kusebenza kwenye indawo.” Prophets and Kings, 670.
Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.
UShebhena, uYudas noTobhiya bonke bamele ama-Adventist aseLawodike ekupheleni kwexesha.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.
Utsho ke uYehova uThixo wemikhosi, Hamba, uye kulo mgcinimafa, kuShebhena, ophetheyo indlu, uthi, Unantoni na apha? unabanina na apha, ude uzikrolele ingcwaba apha, njengokrola yena ingcwaba phezulu, ezigravela indawo yokuhlala eliweni? Yabona, uYehova uya kukukhukulisa, akukhuphe ngokuthinjwa okunamandla, aze ngokuqinisekileyo akusibekele. Ngokuqinisekileyo uya kukujika ngamandla, akuphose-fose njengembumbulu ezweni elibanzi; uya kufela khona apho, zibe khona apho iinqwelo zobuqaqawuli bakho zibe lihlazo lendlu yenkosi yakho. Ndiya kukugxotha esikhundleni sakho, akutsale phantsi esidlangalaleni sakho. Isaya 22:15–19.
As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.
Njengoko ukumkani wasemantla esondela eYerusalem, yaye kufanele kukhunjulwe ukuba ukusondela kwakhe kwakusisondelo esiqhubekayo, esasiwa ngabemi baseYerusalem besazi ukuba siyeza. Yile nto ichongiweyo kuIsaya isahluko samashumi amabini xa uTartan, umphathi-mkhosi waseAsiriya, woyisa iAshdode eYiputa. Babezazi izinto ezazisiza, kanti uShebhena wachitha ixesha lakhe ezakhela ingcwaba elihle. Abembi bezinto zakudala balifumana ingcwaba likaShebhena baza basusa umbhalo owawuphezu komnyango wengcwaba, yaye ngoku useMyuziyam waseBritane. Okumangalisayo kukuba, xa uShebhena wasuswayo waza uEliyakim unyana kaHilekiya wathabatha isikhundla sobunkokeli sikaShebhena, uEliyakim unyana kaHilekiya wanikwa itywina lasebukhosini awayenokulisebenzisa ukuqinisekisa igama lakhe kumaxwebhu asemthethweni. Nalo elo tywina lafumanwa ngabembi bezinto zakudala yaye likwakuloo myuziyam inye eNgilane. UShebhena ukule myuziyam emelwe lingcwaba lakhe, umqondiso wokufa, kanti okaEliyakim, unyana kaHilekiya, ukule myuziyam emelwe litywina lobomi.
For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.
Ngenxa yokuba uShebhena wasikhaba isigidimi sesilumkiso esiphathelele ukumkani wasentla, wagxothwa emlonyeni weNkosi; yaye igama eliguqulelwe ngokuthi “wagxothwa” kwisigidimi sesilumkiso seSityhilelo esiya eLawodikea lithetha ngokwenene ukugabha okunamandla okuphuma ngokudubulayo. NgoNehemiya wayemkhuphela ngaphandle uTobhiya neempahla zakhe, yaye ngoShebhena waphoswa ngamandla njengebhola kwilizwe elikude. UShebhena ngama-Adventist aseLawodikea awasikhabayo isigidimi sesiprofeto esatyhilwayo ngo-1989 aza alungiselela ingcwaba—uphawu lwerhamncwa; yaye uEliyakim unyana kaHilekiya, bubu-Adventist baseFiladelfiya abamkela itywina likaThixo.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.
Kuya kuthi ke ngaloo mini ndibize umkhonzi wam uEliyakim unyana kaHilekiya; ndimambathise ngengubo yakho, ndimqinise ngebhanti lakho, ndibeke ulawulo lwakho esandleni sakhe; yaye yena uya kuba nguyise kubemi baseYerusalem, nakwindlu yakwaYuda. Isaya 22:20, 21.
At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.
Ngexesha lomthetho weCawa, ingqolowa nokhula lwama-Adventist ziyahlulwa, yaye ubunkokeli bebandla eloyisayo bunikwa uEliyakim unyana kaHilekiya, aze ngoko ke uYehova aliphakamise ibandla laKhe njengophawu xa isigidimi sengwezi yesithathu sisiba sisikhalo esikhulu. Mhlawumbi ndibe ndiphindaphinda ngokugqithisileyo ngokubandakanya ibinzana elithi “unyana kaHilekiya,” xa bendinokuthi nje uEliyakim. Kodwa kunye, uyise nomntwana wakhe bangumqondiso wesigidimi sikaEliya ngaphambi kweendyikitya zokugqibela ezisixhenxe. Isigidimi sikaEliya sisebenzisa umfuziselo wooyise nabantwana ukumela owokuqala (uyise) nowokugqibela (unyana). Olu lwalamano lwesiprofeto lwenza igalelo kumaqhina okugqibela kwisahluko samashumi amabini anesibini. Isithembiso kuEliyakim, unyana kaHilekiya, kukuba uYehova uya kubeka egxalabeni lakhe isitshixo sendlu kaDavide.
The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.
“I-ndlu kaDavide” sisigidimi sikayise nonyana awabhekisa kuso uYesu kwincoko yakhe yokugqibela namaYuda avukelayo. Kwangaso apho Avala khona incwadi yeSityhilelo. Indlu kaDavide yayinawo isitshixo, esithi, ukuba akukho nto yimbi isetyenziswayo ngo-Oktobha 22, 1844, kuba ekuphela kwendawo eziBhalweni ebhekisa kwesi sitshixo ikwisigidimi esiya kwibandla laseFiladelfiya.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Ndiya kubeka phezu kwegxalaba lakhe isitshixo sendlu kaDavide; avule, kungabikho uya kuvala; avale, kungabikho uya kuvula. Isaya 22:22.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.
Uze ubhale kwingelosi yebandla laseFiladelfiya, uthi, Utsho ongcwele, oyinyaniso, onaso isitshixo sikaDavide, ovulayo kungabikho namnye uvalayo; ovalayo kungabikho namnye uvulayo; Ndiyayazi imisebenzi yakho: yabona, ndibeke phambi kwakho ucango oluvulekileyo, kungekho namnye unokuluvala; ngokuba unamandla amancinane, waligcina ilizwi lam, akalikhanyela igama lam. Yabona, ndiya kubenza abo bendlu yesikhungu kaSathana, abathi bangamaYuda, kanti abanjalo, koko bayaxoka; yabona, ndiya kubenza beze baqubude phambi kweenyawo zakho, bazi ukuba ndakuthanda. Ngenxa enokuba uligcinile ilizwi lonyamezelo lwam, nam ndiya kukugcina kwiyure yesihendo, eya kuza phezu kwehlabathi lonke, ukuze kubekho ukuvavanywa kwabemi bomhlaba. Yabona, ndiyeza kamsinya; kubambe nkqi oko unako, ukuze kungabikho namnye uthabatha isithsaba sakho. Lowo woyisayo ndiya kumenza intsika etempileni kaThixo wam, angabi saphuma kuyo; ndibhale phezu kwakhe igama loThixo wam, negama lomzi kaThixo wam, iYerusalem entsha, eyehla ivela ezulwini kuThixo wam; ndibhale phezu kwakhe negama lam elitsha. Lowo unendlebe, makeve oko akuthethayo uMoya kuwo amabandla. ISityhilelo 3:7–12.
Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.
UEliyakim umele umFiladelfiya ngexesha lentshukumo yamaMillerite evula iNdawo Engcwele Kakhulu ngomhla wama-22 kuOktobha 1844. Ndiyazi ukuba yayinguKristu, uMbingeleli wethu Omkhulu, owavula loo mnyango wolawulo lwexesha, kodwa uKristu wabeka isitshixo egxalabeni likaEliyakim unyana kaHilekiya, aze athi, “uya kuvula.” Sifikelele kwinqanaba endalibonisayo ekuqaleni kwesi sihloko.
There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.
KuIsaya kukho amaxesha alishumi elinesibhozo apho sifumana khona igama elithi “umthwalo,” kodwa kasixhenxe kula maxesha limela into ethwalwa egxalabeni, kanti kwelishumi elinanye limela isiprofeto sentshabalalo. Kwelinye kula maxesha alishumi elinesibhozo, igama elithetha isiprofeto sentshabalalo likwasetyenziswa ngaxeshanye ukumelwa umthwalo othwalwa egxalabeni.
The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.
Ibali lentili yombono limalunga nesigidimi sentshabalalo esidala iindidi ezimbini zabanquli eYerusalem. Isigidimi sobuprofeti esachaza ukuvulwa komgwebo sanikelwa nguTata uMiller, yaye sisigidimi sengelosi yokuqala esaphela xa umnyango wendawo engcwele wavalwayo kwaza kwavulwa iNdawo Engcwele Kakhulu ngo-Oktobha 22, 1844. “Umthwalo” owabekwa egxalabeni likaWilliam Miller, awamiselwa ukuba awuthwale awuse ehlabathini, yayisisigidimi sengelosi yokuqala, isiprofeto sentshabalalo esaphela ngo-Oktobha 22, 1844 ngokufika kwesigidimi sengwele yesithathu.
The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”
“Isitshixo sendlu kaDavide ndiya kusibeka egxalabeni lakhe,” yaye kuthiwa, “Ngaloo mini,” “isikhonkwane esibethelelwe endaweni eqinileyo siya kususwa, sigawulwe, siwe; nomthwalo obuphezu kwaso uya kunqunyulwa.”
The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!
Igama eliguqulelwe apha ngokuthi “umthwalo” ligama elichaza isiprofeto sentshabalalo, kodwa esi siprofeto sentshabalalo asilo elo gama lesiHebhere uIsaya alisebenzisayo ukumela into oyithwala egxalabeni lakho. Njengegama lesiprofeto sentshabalalo lithetha ukuba uEliyakim, unyana kaHilekiya, wayeza kubekwa isitshixo sikaDavide egxalabeni lakhe, yaye umthwalo ophezu kwegxalaba lakhe usisiprofeto sentshabalalo. Ngumdlalo wamagama onzulu kakhulu!
Sister White says this about a key that is attached to the Bible.
UDade White uthetha oku ngesitshixo esincanyathiselwe eBhayibhileni.
“Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.
“Idityaniswe neLizwi likaThixo kukho isitshixo esivula ibhokisi exabisekileyo, ukuze saneliseke size sivuye. Ndiziva ndinombulelo ngayo yonke imitha yokukhanya. Kwixesha elizayo, amava ngoku kuthi ayimfihlakalo kakhulu aya kucaciswa. Kusenokwenzeka ukuba amanye amava singaze siwaqonde ngokupheleleyo ade lo ufileyo anxibe ukungafi.” Manuscript Releases, umqulu 17, 261.
Miller’s opening remarks about his dream says this.
Amazwi okuqala kaMiller ngombono wakhe athi oku.
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.
“Ndaphupha ukuba uThixo, ngesandla esingabonwayo, wandithumelela ibhokisi encinane eyayenziwe ngobuchule obumangalisayo, imalunga nee-intshi ezilishumi ubude, yaye isikwere esinee-intshi ezintandathu, yenziwe nge-ebhoni neeperile ezazingeniswe ngobugcisa obumangalisayo. Kule bhokisi kwakuncanyathiselwe isitshixo. Ndathi ngoko nangoko ndasithatha isitshixo ndaza ndayivula ibhokisi; ndaza, ukumangaliswa nokothuka kwam, ndafumanisa ukuba izele zizo zonke iintlobo nobukhulu bezacholo ezixabisekileyo, iidayimani, amatye axabisekileyo, neengqekembe zegolide nezesilivere zayo yonke imilinganiselo nexabiso, zicwangciswe kakuhle ngobuhle kwiindawo zazo ezahlukahlukeneyo ngaphakathi kwebhokisi; yaye, zicwangciswe ngaloo ndlela, zabonakalisa ukukhanya nozuko olulingana nelanga kuphela.” Early Writings, 81.
In James White’s footnotes of the dream, he says this of the key.
Kumanqaku asezantsi ephupha kaJames White, uthetha oku ngesitshixo.
The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.
“‘Isitshixo esiqhotyoshelweyo’ sasisindlela yakhe yokutolika iLizwi lesiprofeto—ethelekisa isiBhalo nesiBhalo—iBhayibhile ingumtoli wayo ngokwayo. Ngesi sitshixo uMzalwana uMiller wayivula ‘ibhokisi yobuncwane,’ okanye inyaniso enkulu yokuza kukaKristu ehlabathini.” James White.
James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.
UJames White waphawula ngeli phupha, yaye ekwenzeni oko wabhala intshayelelo. Kubaluleke kakhulu ukuqonda ukuba uMiller waba neli phupha waza walipapasha ngowe-1847, ubuncinane kwiminyaka emibini emva koKudana Okukhulu, ngexesha ama-Adventist amaMillerite ayekade emanyene ayesele ethe saa. UMiller wayahlukene nentshukumo, yaye “umhlambi omncinane” “owawuthe saa” wawusabandezeleka ngenxa yokudana. Iphupha likaMiller lathetha kweso simo, yaye uJames White waliphawula, kanti uEllen White wabhekisa kulo ngendlela elungileyo ngokupheleleyo. UJames White wabhala intshayelelo yephupha lakhe, waquka iphupha lakhe, waza emva koko wongeza amanqaku asezantsi ambalwa. Intshayelelo yakhe, iphupha, kunye namanqaku asezantsi ziya kuba sekupheleni kweli nqaku kwabo bafuna ukufikelela kolu lwazi.
Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.
UIsaya amashumi amabini anesibini ngumzekeliso wesiqalo nesiphelo soBu-Advent. Kuzo zombini ezi mbali kwabakho yaye kuya kubakho ulwahlulo olwenzeka ngo-Oktobha 22, 1844, lwaza laphinda lwenzeka emthethweni weCawa. Ulwahlulo kuzo zombini ezi meko, isiqalo nesiphelo, kukuzaliseka komzekeliso weentombi ezilishumi. USister White usazisa ukuba iintombi eziziziyatha ngamaLaodike. UShebhnah umele ama-Adventist amaLaodike kwisiqalo nakwisiphelo soBu-Advent. UEliyakim, unyana kaHilekiya, umele ama-Adventist aseFiladelfiya.
But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”
Kodwa uHilkiya ukwamele noyise wobu-Adventism kuba “uya kuba nguyise kubemi baseYerusalem, nakwindlu kaYuda.” UWilliam Miller wayebizwa ngentlonipho ngokuba ngu“Father Miller.” UMiller wayebekwe “isitshixo sikaDavide” egxalabeni lakhe, nto leyo emela indlela yakhe yokufunda iziBhalo, “umgca phezu komgca.”
The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.
Njengoko ityeya yayiyiBhayibhile, wasebenzisa “isitshixo sikaDavide” esimele imigaqo yokutolikwa kwesiprofeto awayeyisebenzisa ekuvuleni iinyaniso zengelosi yokuqala. Loo migaqo, (isitshixo sikaDavide) nesiprofeto sakhe sentshabalalo (umthwalo) esaqondwa ngesitshixo sikaDavide, zaxhonywa “njengesikhonkwane endaweni eqinisekileyo” engcweleni. “Isikhonkwane” yayilusuku luka-Oktobha 22, 1844. Igama elithi “isikhonkwane” lithetha iphini, isikhonkwane okanye isibonda, esimele umqondiso wendlela. “Umthwalo,” okanye isiprofeto sentshabalalo esaxhonywa phezu kweso sikhonkwane, yayisisigidimi sengelosi yokuqala, yaye eso sigidimi safikelela esiphelweni ngo-Oktobha 22, 1844, xa isiprofeto sentshabalalo sasizalisekile saza sasuswa, sanqunyulwa saza sawa. Sasuswa kuba isigidimi sesiprofeto sentshabalalo sasiseselexesha eladlulayo, yaye ngoko isikhonkwane kwakufuneka sifuduselwe kwiNgcwele yeeNgcwele, apho omnye umthwalo wentshabalalo wawuya kuxhonywa kuso.
Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.
Isiprofeto sentshabalalo sikaMiller, esaqondwa ngokwemithetho yesiprofeto emelwe “njengesitshixo sikaDavide,” siya kubethelela isikhonkwane endaweni engcwele esiya kuthwala lonke uzuko lwendlu kayise. Igama elithi “uzuko” kulesi siqendu lithetha ubunzima. Into ethwala ubunzima bendlu sisiseko sendlu. Umsebenzi osisiseko kaMiller uthwala ubunzima bako konke ukukhanya okongezelelweyo kwesigidimi sengelosi yesithathu esimelwe “yinzala nesiqhamo.” Uthwala ubunzima bazo zonke izitya ezahlukeneyo zetempile. Kwaye isiseko sabekwa ukuze kwakhiwe itempile yokubeka itrone ezukileyo.
Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.
UEliyakim unyana kaHilkhiya umele ibandla laseFiladelfiya. UEliyakim uthetha ukuthi uThixo wokuphakamisa, kuba uEliyakim, uyise weYerusalem, umele uWilliam Miller awamsebenzisayo uThixo ukuphakamisa iziseko zabantu bomnqophiso abanyuliweyo bakaThixo. Ungunyana kaHilkhiya, elo gama elithatyathwe kumagama amabini, elesibini lithetha uThixo, kanti elokuqala lithetha “ukugudeka” njengakukugudeka kokuthetha. UHilkhiya umele iLizwi okanye ilizwi likaThixo, yaye unyana wakhe umele ukuphakanyiswa kwetempile.
At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.
Ekupheleni kwe-Adventism makubekho isiprofeto sentshabalalo, yaye eso siprofeto yingelosi yesithathu yeSityhilelo ishumi elinesine. Makubekho isitshixo ekupheleni esafuziselwa sisitshixo sikaMiller. “Isitshixo” ngemihla yethu sisekelwe ekuphindaphindweni kwembali, ngakumbi kumthetho wokukhankanywa kokuqala, oquka okanye ongumgaqo omelwe nguKristu ngokwaKhe njengoAlfa no-Omega. Makubekho unyana kaMiller. UMiller ke ngoko njengoyise uba nguHilkhiya, iLizwi leNkosi, yaye unyana kaMiller nguEliyakim, okuthetha uThixo wokuvusa. UBawo uMiller wayiphakamisa itempile, yaye unyana kaMiller uchaza ixesha apho iLawodike neFiladelfiya zahlulwa, baze abaFiladelfiya baphakanyiswe njengomqondiso. Makubekho isikhonkwane esibethelelweyo, kodwa kungekhona engcwele njengakwimbali kaMiller, koko eNgcwele yeeNgcwele. Eso sikhonkwane nomthwalo oxhonywe kuso siya kusikwa sisuswe ekupheleni kwesigidimi sengelosi yesithathu, njengoko kwakunjalo ekupheleni kwesigidimi sengweosi yokuqala. Xa uMikayeli esukuma, nethuba lokuvavanywa komntu livaliwe, isiprofeto sentshabalalo siya kuba kwixesha eladlulayo, sisusiwe, sinqunyulwe, kwaye siwile.
The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.
Ukwahlukaniswa okanye ukusasazeka okwathi kwalandela emva kokudlula kwexesha ngo-1844 kuya kuphindwa kwakhona ngexesha lomthetho weCawa. UIsaya amashumi amabini anesibini ngumzekeliso weemeko ezikhokelela ekwahlukanisweni kwama-Adventist aseLawodikea kuma-Adventist aseFiladelfiya okwenzeka ngexesha lentlekele yomthetho weCawa.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.
Yibhalele isithunywa sebandla lamaLawodike uthi; Utsho la mazwi uAmen, ingqina elithembekileyo nelinyanisileyo, intloko yendalo kaThixo; Ndiyayazi imisebenzi yakho, ukuba awubandi, awutshisi; Akwaba ububanda nokuba ubushushu. Ngoko ke ngenxa yokuba udikidiki, ungabandi, ungatshisi, ndiya kukugabha uphume emlonyeni wam. Kuba usithi, Ndisisityebi, ndityebile ngezinto, andiswele nto; kanti akwazi ukuba ulusizi, uyabandezeleka, ulihlwempu, uyimfama, uhamba ze; Ndikucebisa ukuba uthenge kum igolide ecikidekileyo emlilweni, ukuze ube sisityebi; neengubo ezimhlophe, ukuze wembathiswe, ukuze ihlazo lobuze bakho lingabonakali; uze uthambise amehlo akho ngesiyobisi samehlo, ukuze ubone. Bonke endibathandayo ndiyabakhalimela, ndibaqeqeshe; yiba nenzondelelo ke ngoko, uguquke. Yabona, ndimi emnyango, ndinkqonkqoza; ukuba nabani na uliva ilizwi lam, avule umnyango, ndiya kungena kuye, ndidle naye, naye adle nam. Lowo woyisayo ndiya kumnika ukuhlala nam etroneni yam, njengokuba nam ndoyisayo, ndahlala noBawo etroneni yakhe. Lowo unendlebe makeve oko uMoya akuthethayo kuwo amabandla. ISityhilelo 3:7–22.
After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.
Emva kwentshayelelo ephathelele iphupha, uJames White ke ngoko uquka iphupha kunye namanqakwana asemazantsi ephepha. Andinangxaki nokusetyenziswa nguJames White kwephupha likaMiller, nangona kunjalo, phezu kwento yokuba siye sapapasha amaxesha amaninzi utoliko lwephupha lakhe olwahluke kancinane kolukaJames White. Indlela esisiseko kaJames White eyahluka koko sikupapashileyo kukuba ubeka “amatye anqabileyo” kumxholo wabantu bakaThixo, kanti thina siyaqonda ukuba amatye anqabileyo ayinyaniso zesiprofeto. Akukho kuphikisana, kuba umntu ubonakalisa oko akukholelwayo, yaye ukusasazwa kwamatye anqabileyo emva koKudana Okukhulu kufanekisela ukusasazeka kwabantu bakaThixo PHAMBI komthetho weCawa. Kodwa le nyaniso yeyophononongo lwexesha elizayo.
James White’s introduction to William Miller’s Dream
Intshayelelo kaJames White kwiPhupha likaWilliam Miller
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.
“Iphupha elilandelayo lapapashwa kwi-Advent Herald, kwiminyaka engaphezu kwemibini eyadlulayo. Ndaza ndabona ngoko ukuba laliphawula ngokucacileyo amava ethu adlulileyo okufika kwesibini, nokuba uThixo walinika eli phupha ngenjongo yokunceda umhlambi osasazekileyo.
“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.
“Phakathi kwemiqondiso yokusondela okusondeleyo komhla omkhulu nowoyikekayo weNkosi, uThixo ubeke amaphupha. Bona uYoweli 2:28–31; IZenzo 2:17–20. Amaphupha anokuvela ngeendlela ezintathu; okokuqala, ‘ngobuninzi bemisebenzi.’ Bona INtshumayeli 5:3. Okwesibini, abo baphantsi komoya ongcolileyo nenkohliso kaSathana banokuba namaphupha ngempembelelo yakhe. Bona iDuteronomi 8:1–5; uYeremiya 23:25–28; 27:9; 29:8; uZekariya 10:2; uYuda 8. Okwesithathu, uThixo usoloko efundisile, kwaye usafundisa, abantu bakhe, ngakumbi okanye ngaphantsi, ngamaphupha, aza ngokusebenza kweengelosi noMoya oyiNgcwele. Abo bema ekukhanyeni okucacileyo kwenyaniso baya kwazi xa uThixo ebanika iphupha; yaye abanjalo abayi kulahlekiswa, bakhokelelwe ekuphambukeni ngamaphupha obuxoki.”
“And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.
“Wathi, Yivani ngoku amazwi am; ukuba kukho umprofeti phakathi kwenu, mna, uYehova, ndiya kuzenza ndaziwe kuye ngombono, ndithethe naye ngephupha. Numeri 12:5.
“Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.
“Wathi uYakobi, ‘Ingelosi kaYehova yathetha kum ephupheni.’” Genesis 31:2. “Kwaye uThixo weza kuLabhan umSiriya ephupheni ebusuku.” Genesis 31:24. Funda amaphupha kaYosefu, kuGenesis 37:5–9, uze emva koko ufunde ibali elinomdla lokuzaliseka kwawo eYiputa.
“In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.
“EGibheyon uYehova wabonakala kuSolomon ephupheni ebusuku.” 1 Kumkani 3:5. Umfanekiso omkhulu, obalulekileyo, wesahluko sesibini sikaDaniyeli wanikwa ephupheni; kwanazo nezirhamncwa ezine, njalo njalo, zesahluko sesixhenxe. Xa uHerode wafuna ukutshabalalisa uMsindisi oselusana, uYosefu walunyukiswa ephupheni ukuba abalekele eYiputa. Mateyu 2:13.
“And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.
“Kuya kuthi ngemihla yokugqibela, utsho uThixo, ndiya kuthulula uMoya wam phezu kwayo yonke inyama; baye oonyana benu neentombi zenu baya kuprofeta, nabafana benu baya kubona imibono, namadoda amakhulu enu aya kuphupha amaphupha. IZenzo 2:17.
“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.
“Isipho sesiprofeto, ngamaphupha nangemibono, apha sisiqhamo soMoya oyiNgcwele, yaye ngemihla yokugqibela siya kubonakaliswa ngokwaneleyo ukuze sibe ngumqondiso. Sesinye sezipho zebandla leendaba ezilungileyo.”
“And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.
“Kwaye wanika abanye ukuba babe ngabapostile; nabanye babe NGABAPROFETI; nabanye babe ngabavangeli; nabanye babe ngabefundisi nabafundisi-ntsapho; ukuze abangcwele bagqityezelwe, benzelwe umsebenzi wolungiselelo, kwakhiwe umzimba kaKristu.” Efese 4:11, 12.
“And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.
“Kwaye uThixo ubekile abathile ebandleni, okokuqala abapostile, okwesibini ABAPROFETI, njalo njalo. 1 Korinte 7:28.
“Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
“Ningazideleli IZIPROFETO. 1 Tesalonika 5:20. Khangela kwakhona kwiZenzo 13:1; 21:9; KwabaseRoma 12:6; 1 KwabaseKorinte 14:1, 24, 39. Abaprofeti okanye iziprofeto zenzelwe ukwakhiwa kwebandla likaKristu; yaye akukho bungqina bunokukhutshwa elizwini likaThixo obubonisa ukuba zazimele ziyeke phambi kokuba abavangeli, abalusi nabafundisi bayeke. Kodwa utsho lowo uphikayo, ‘Kubekho imibono namaphupha obuxoki amaninzi kangangokuba andinakuba nokuthembela kuyo nantoni na yolu hlobo.’ Kuyinyaniso ukuba uSathana unokwakhe ukulinganisa kobuxoki. Wayesoloko enabaprofeti bobuxoki, yaye ngokuqinisekileyo sinokubalindela ngoku kweli lixa lakhe lokugqibela lenkohliso noloyiso. Abo bazigatyayo ezo zityhilelo zikhethekileyo ngenxa yokuba kukho ukulinganisa kobuxoki, banokuthi ngokulinganayo baqhubeke kancinane baze baphike nokuba uThixo wakha wazityhila emntwini ngephupha okanye ngombono, kuba ukulinganisa kobuxoki bekusoloko kukho.”
“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.
“Amaphupha nemibono sisixhobo uThixo azityhile ngaso emntwini. Ngaso esi sixhobo wathetha kubaprofeti; usibeke isipho sobuprofeti phakathi kwezipho zebandla levangeli, yaye ubale amaphupha nemibono phakathi kweminye imiqondiso ‘YEMIHLA YOKUGQIBELA.’ Amen.
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.
“Injongo yam kula mazwi angentla ibikukususa izichaso ngendlela engokweZibhalo, nokulungiselela ingqondo yomfundi oko kulandelayo.” James White, Brother Miller’s Dream, 1–3.
William Miller’s Second Dream
Iphupha Lesibini LikaWilliam Miller
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
“Ndaphupha ukuba uThixo, ngesandla esingabonwayo, wandithumela ibhokisi encinane eyenziwe ngobugcisa obumangalisayo, emalunga nee-intshi ezilishumi ubude neezintandathu ububanzi obulinganayo, yenziwe nge-ebhoni neeperile ezifakelwe ngobugcisa obungummangaliso. Kule bhokisi kwakunamathele isitshixo. Ndakhawuleza ndasithabatha isitshixo ndaza ndayivula ibhokisi, ndaza, kwandothusa kwandimangalisa, ndafumanisa ukuba izele ziintlobo ngeentlobo nobukhulu ngeentlobo bezacholo ezinqabileyo, iidayimani, amatye anqabileyo, neengqekembe zegolide nezesilivere zobukhulu nexabiso lonke, zicwangciswe kakuhle ngokobume bazo kwiindawo zazo ezahlukileyo ngaphakathi ebhokisini; kwaye xa zicwangciswe ngolo hlobo zabonakalisa ukukhanya nobuqaqawuli obulinganiswa lilanga lodwa kuphela.
“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.
“Ndacinga ukuba yayingengomsebenzi wam ukonwabela ndedwa lo mbono umangalisayo, nangona intliziyo yam yayizele luvuyo ngenxa yokukhazimla, ubuhle, nexabiso lezinto ezazikuwo. Ngoko ke ndawubeka phezu kwetafile esembindini wegumbi lam, ndaza ndavakalisa ukuba bonke abanomnqweno banokuza babone owona mbono uzukileyo nonokhazimlo ukhe wabonwa ngumntu kobu bomi.
“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
“Abantu baqala ukungena, kuqala bebembalwa ngenani, kodwa besanda de baba sisihlwele. Ekubeni beqala ukujonga ngaphakathi ebhokisini, babemangaliswa baze badanduluke luvuyo. Kodwa ekubeni ababukeli besanda, wonke umntu waqalisa ukuphazamisa amatye anqabileyo, ewakhupha ebhokisini aze awasasaze phezu kwetafile. Ndaqalisa ukucinga ukuba umnini wayeza kufuna ibhokisi namatye anqabileyo kwakhona esandleni sam; yaye ukuba ndingawavumela asasazeke, ndandingasayi kuze ndikwazi ukuwabuyisela ezindaweni zawo ebhokisini kwakhona njengangaphambili; ndaza ndaziva ukuba andisayi kuze ndikwazi ukumelana noxanduva olo, kuba lwaluya kuba lukhulu gqitha. Ndaye ke ndaqalisa ukubongoza abantu ukuba bangawaphathi, bangawakhuphi ebhokisini; kodwa okukhona ndandibabongoza, kokukhona babesasaza ngakumbi; yaye ngoku babebonakala ngathi bawasasaza kulo lonke igumbi, emgangathweni naphezu kwayo yonke impahla yendlu ekwigumbi.”
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
“Ndaza ndabona ukuba phakathi kweegugu eziyinyaniso neengqekembe zemali eziyinyaniso ababesasaze kuzo ubuninzi obungenakubalwa beegugu zobuxoki neengqekembe zemali zomgunyathi. Ndavutha ngumsindo omkhulu ngenxa yokuziphatha kwabo okuphantsi nokungabi nambulelo, ndaza ndabakhalimela ndabanyelisa ngenxa yoko; kodwa okukhona ndibakhalimela, kokukhona babesasaza ezo gugu zobuxoki neengqekembe zemali zobuxoki phakathi kweziyinyaniso.”
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.
“Ndaza ke ndacaphuka emphefumlweni wam wenyama, ndaza ndaqalisa ukusebenzisa amandla enyama ukubatyhalela ngaphandle kwegumbi; kodwa ndakuba ndityhale omnye aphume, kungene abathathu abangakumbi, baze bangene nokungcola neenkuni ezichetyiweyo nesanti nazo zonke iintlobo zenkunkuma, bada bagquma ngako onke amatye anqabileyo okwenyaniso, iidayimani, neengqekembe, kangangokuba zonke zafihlwa emehlweni. Kananjalo bayikrazula yaba ziingceba ibhokisi yam encinane, baza bayisasaza phakathi kwenkunkuma. Ndacinga ukuba akukho namnye umntu uwuqondayo umvandedwa wam nokucaphuka kwam. Ndadimazeka ngokupheleleyo ndaza ndaphelelwa lithemba, ndahlala phantsi ndalila.
“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.
“Ndithe ke ndilila ndize ndilusizi ngenxa yelahleko yam enkulu nembopheleleko yam yokuphendula, ndamkhumbula uThixo, ndaza ndathandaza ngokunyanisekileyo ukuba andithumele uncedo. Ngoko nangoko ucango lwavuleka, kwangena indoda egumbini, baza abantu bonke baphuma kulo; yaza yona, ibambe ibrashi yokutshayela uthuli esandleni sayo, yavula iifestile, yaqalisa ukutshayela uthuli nenkunkuma egumbini.”
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
“Ndakhala kuye ukuba ayeke, kuba kwakukho amatye anqabileyo axabisekileyo athe saa phakathi kwemfumba yenkunkuma.
“He told me to ‘fear not,’ for he would ‘take care of them.’
“Wandixelela ukuba ‘ndingoyiki,’ kuba wayeza ‘kubanyamekela.’”
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Kwaza kwathi, xa wayetshayelela uthuli nenkunkuma, amatye anqabileyo obuxoki neengqekembe zomgunyathi, zonke zaphakama zaza zaphuma ngefestile njengelifu, yaye umoya wazithwala wazimka nazo. Embindini waloo ntshukumo ndawavala amehlo am okwethutyana; ndathi ndakuwavula, inkunkuma yayisele imkile yonke. Amatye anqabileyo okwenene, iidayimani, iingqekembe zegolide nezesilivere, zazithe saa ngobuninzi kulo lonke igumbi.
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
“Wandula wabeka etafileni ibhokisi, inkulu kakhulu yaye intle ngakumbi kuneyangaphambili, waza waqokelela amatye anqabileyo, iidayimani, iingqekembe, ngezandla ezizeleyo, waziphosa ebhokisini, wada akwasala nanye, nangona ezinye zeedayimani zazingengaphezulu kobukhulu bencam yepini.
“He then called upon me to ‘come and see.’
“Wandibiza ke ngoko ukuba ‘ndize ndibone.’”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
“Ndakhangela ngaphakathi ebhokisini, kodwa amehlo am amangaliswa ngulo mbono. Ayebengezela ngobuqaqawuli obuphindwe kalishumi kunobo babenabo ngaphambili. Ndacinga ukuba ayehlanjululwe esantini ngeenyawo zaba bantu bangendawo ababesasaze baza bawanyathela eluthulini. Ayecwangciswe ngendlela entle ebhokisini, ngalinye likwindawo yalo, kungekho zimpawu zibonakalayo zomgudu womntu owawaphosa kuwo. Ndakhwaza luvuyo olukhulu kakhulu, yaye olo khwazo lwandivusa.” Early Writings, 81–83.
James White’s Footnotes
Amanqaku Asemazantsi kaJames White
“The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.
“Ibhokisi” limela iinyaniso ezinkulu zeBhayibhile, ezinxulumene nokubuya kwesibini kweNkosi yethu uYesu Kristu, ezanikwa uMzalwana uMiller ukuze azipapashele ihlabathi.
“The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.
“‘Isitshixo esiqhotyoshelweyo’ yayiyindlela yakhe yokutolika iLizwi lesiprofeto—ethelekisa isibhalo nesibhalo—iBhayibhile ingumtoliki wayo ngokwayo. Ngesi sitshixo uMzalwana uMiller wavula ‘ibhokisi,’ okanye inyaniso enkulu yokubuya kweNkosi ehlabathini.
“‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.
“‘Abantu baqalisa ukungena, ekuqaleni bebebambalwa ngenani, kodwa besanda baba sisihlwele.’ Xa imfundiso yokufika kwakhona yaqala ukushunyayelwa nguMzalwana Miller, nabanye abambalwa kakhulu, yaba nempembelelo encinane kuphela, yaye bambalwa kakhulu abavuswayo yiyo; kodwa ukususela kowe-1840 ukuya kowe-1844, naphi na apho yayishunyayelwa khona, lonke uluntu lwavuseleleka.
“The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.
“‘Amatye anqabileyo, iidayimani, njl.,’ ‘eentlobo zonke nobukhulu bonke,’ ‘ehlelwe ngokuhle kangaka kwiindawo zawo ezahlukahlukeneyo ebhokisini,’ amela abantwana bakaThixo, [Malaki 3:17,] abavela kuwo onke amabandla, nakuzo phantse zonke iindawo nezimo zobomi, abawamkelayo ukholo lokuza kukaKristu, baza babonwa bemi ngenkalipho kwizikhundla zabo ezahlukahlukeneyo, ngenxa yesizathu esingcwele senyaniso. Ngoxa babesihamba ngalo olo lungelelwano, elowo enyamekela owakhe umsebenzi, ehamba ngokuthobeka phambi koThixo, ‘babebonakalisa ukukhanya nozuko’ ehlabathini, olwalulinganiswa kuphela nebandla lemihla yabapostile. Umyalezo, [ISityhilelo 14:6, 7] wahamba, ngokungathi kunjalo, phezu kwamaphiko omoya, yaye isimemo, ‘Yizani, kuba zonke izinto ngoku zilungile,’ [Luka 14:17.] sasasazeka ngamandla nangempumelelo.
“When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.
“Xa xa ingelosi ephaphazelayo [IsiTyhilelo 14:6, 7.] yaqalisa ukushumayela iindaba ezilungileyo ezingunaphakade, isithi, ‘Moyikeni uThixo, nimzukise; kuba lifikile ilixa lomgwebo wakhe,’ abaninzi bakhwaza ngovuyo bejonga ukuza kukaYesu, nokubuyiselwa, abathi kamva bachasa, bagculela, baza balihlekisa inyaniso eyayisandul’ ukubazalisa luvuyo. Baziphazamisa baza bazichithachitha izacholo. Oku kusizisa ekwindla lowe-1844, xa kwaqalisa ixesha lokuchithachitha. Phawulani oku: Yayingabo abo babekhe ‘bakhwaza ngovuyo’ abaphazamisayo baza bazichithachitha izacholo. Kwaye akukho bani owakhe wachithachitha umhlambi ngempumelelo engako, aza wawulahlekisa ukususela ngowe-1844, njengabo babekhe bayishumayela inyaniso, baza bavuyela kuyo; kodwa ukususela ngoko bawuphika umsebenzi kaThixo, nokuzaliseka kwesiprofeto kumava ethu angaphambili e-advent.”
“Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’
“Ubungqina bukaMzalwana uMiller, iinyanga eziliqela emva kwesikhalo saphakathi kobusuku, ngenyanga yesixhenxe, 1844, babusithi ucango lwaluvaliwe, nokuba intshukumo yokufika yayikukuzaliseka kwesiprofeto, nokuba sasibe silungile ekushumayeleni ixesha. Wandula ke wabongoza abazalwana bakhe, nge-Advent Herald, ukuba babambelele nkqi, babe nomonde, yaye bangakrokri omnye komnye; yaye uThixo wayeza kubagwebela kungekudala ukuba babenyanisile ngokushumayela ixesha. Ngale ndlela wabongoza ngenxa yamatye anqabileyo, ngoxa wayesiva ‘uxanduva’ lwakhe ngawo, nokuba ‘lwalunokuba lukhulu gqitha.’”
“The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.
“Ama‘gugu obuxoki nemali yomgunyathi’ awathi asasazwa phakathi kwawokwenene, ngokucacileyo amele abaguqukileyo bobuxoki, okanye ‘abantwana basemzini,’ [Hosea 5:7.] kususela oko ucango lwavalwayo ngowe-1844.
“The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.
“Le yesibini ‘ibhokisi enkulu kakhulu, intle ngakumbi kuneyokuqala’ ekwaqokelelwa kuyo ‘amatye anqabileyo,’ ‘iidayimani,’ ne ‘mali yesinyithi’ ezazisasazekile, imele intsimi ebanzi yenyaniso ephilayo yangoku ekuya kuqokelelwa kuyo umhlambi obusasazekile, kwanaba li-144,000, bonke benetywina loThixo ophilayo. Akukho nanye kwezo dayimani zixabisekileyo iya kusala ebumnyameni. Nangona ezinye ‘zingekho nkulu kunencam yepini,’ aziyi kuhoywa, zize zishiywe ngaphandle ngalo mhla xa uThixo ehlanganisa amatye akhe anqabileyo. [Malaki 3:16–18.] Unako ukuthumela iingelosi zakhe aze azikhawulezise ekubakhupheni njengoko wamkhupha uLote eSodom. ‘INkosi iya kuwugqiba umsebenzi omfutshane emhlabeni.’ ‘Iya kuwunqumla ngokufutshane ngobulungisa.’ Khangela kumaRoma 9:28.
“The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.
“‘Uthuli neenkuni ezichetyiweyo, isanti nazo zonke iintlobo zenkunkuma,’ zimele iimpazamo ezahlukeneyo nezinzi eziye zaziswa phakathi kwamakholwa okubuya kwesibini kukaKristu, ukususela ekwindla ka-1844. Apha ndiza kuqaphela ezimbalwa zazo.
“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.
“1. Isikhundla abathi abanye ‘babelusi’ basithabatha ngokuzidla ngokukhawuleza emva kokuba iSikhalo sasezinzulwini zobusuku sinikiwe, esokuba amandla angcwele anyibilikisayo kaMoya oyiNgcwele awayehamba nentshukumo yenyanga yesixhenxe ayeyimpembelelo yemesmerism. UGeorge Storrs wayengomnye wabokuqala ukuthabatha esi sikhundla. Khangela imibhalo yakhe kwinxalenye yokugqibela ka-1844, kwi-Midnight Cry, eyayipapashwa ngelo xesha kwisixeko saseNew York. UJ. V. Himes, kwiNkomfa yaseAlbany entwasahlobo ka-1845, wathi intshukumo yenyanga yesixhenxe yavelisa imesmerism enzulu kangangeenyawo ezisixhenxe. Oku ndixelelwe ngulowo wayekhona, weva loo ntetho. Abanye abathabatha inxaxheba esebenzayo kwisikhalo senyanga yesixhenxe sele beyibize loo ntshukumo ngokuba ngumsebenzi kaMtyholi. Ukubhekisa umsebenzi kaKristu nokaMoya oyiNgcwele kuMtyholi, kwakuyinyeliso ngemihla yoMsindisi wethu, yaye kuyinyeliso nangoku.
“2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.
“2. Iinzame ezininzi ngexesha elithile. Ekubeni iintsuku ezingama-2300 zaphela ngowe-1844, kuye kwamiselwa amaxesha amaninzi gqitha, ngabantu abohlukeneyo, njengokuphela kwazo. Ngokwenza oku baye basusa ‘iimpawu zomda,’ baza baphosa ubumnyama nentandabuzo phezu kwentshukumo yonke yokufika.”
“3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’
“3. Ukusebenzelana nemimoya kunye nazo zonke iingcinga zayo ezimangalisayo nezigqithisileyo. Eli qhinga likaMtyholi, eliye lenza umsebenzi owoyikekayo wokufa, limelwe ngokufanelekileyo kakhulu ‘ngamacwecwe omthi aqwetyiweyo,’ nangazo ‘zonke iintlobo zenkunkuma.’ Abaninzi kwabo basela ityhefu yokusebenzelana nemimoya bavuma inyaniso yamava ethu angaphambili obuAdvent, yaye ngenxa yale nyaniso abaninzi baye bakholelwa ukuba ukusebenzelana nemimoya kwakuyisiqhamo sendalo sokukholwa ukuba uThixo wakhokela iintshukumo ezinkulu ze-Advent ngo-1843 nango-1844. UPetros, ethetha ngabo babeya ‘kungenisa iimfundiso ezibhangisayo, bade bamkhanyele neNkosi eyabathengayo,’ uthi, ‘NGENXA YABO INDLELA YENYANISO IYA KUTHUKWA.’”
“4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.
“4. U-S. S. Snow ezibanga ukuba ‘nguEliya uMprofeti’” Le ndoda, kwindlela yayo engaqhelekanga nekhwildileyo, nayo iye yadlala indima yayo kulo msebenzi wokufa, yaye ikhondo layo liye lathambekela ekuziseni isikhundla esinyanisekileyo sabangcwele abalindileyo ekugxekweni nasekudunyazweni emehlweni emiphefumlo emininzi enyanisekileyo.
“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.
“Kolu luhlu lweemposiso ndinganokongeza ezininzi ngakumbi, ezinjengale ‘minyaka eliwaka’ yeSityhilelo 20:4, 7, eyadlulayo, i-144,000 yeSityhilelo 7:4; 14:1, abo ‘bavukayo baza baphuma emangcwabeni’ emva kovuko lukaKristu, imfundiso yokungasebenzi, imfundiso yokutshatyalaliswa kweentsana, njalo njalo.
“These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.
“Ezi mpazamo zasasazwa ngenkuthalo enkulu, zaza zanyanzeliswa phezu komhlambi olindileyo kangangokuba, ngexesha uMzalwana uMiller wayenalo elo phupha, amatye anqabileyo enyani ‘ayengasabonwa,’ yaye amazwi omprofeti ayesebenza—‘Kugxothiwe ukugweba kubuyiselwe umva, nobulungisa bume kude,’ njl. njl. Bona u-Isaya 59:14. Ngelo xesha kwakungekho phephandaba le-advent kweli lizwe elalikhuthaza injongo yenyaniso yangoku. I-Day-Dawn yaba lelokugqibela ukukhusela isikhundla esiyinyaniso somhlambi omncinane; kodwa yona yafa iinyanga ezininzi phambi kokuba iNkosi inike uMzalwana uMiller eli phupha; yaye ekuzamazameni kwayo kokugqibela xa isifa yabhekisa abangcwele abadiniweyo nabancwinayo ku-1877, ngelo xesha iminyaka engamashumi amathathu isesekamva, njengexesha lokuhlangulwa kwabo kokugqibela. Yeha! yeha! Akumangalisi ukuba uMzalwana uMiller ephupheni lakhe, ‘wahlala phantsi walila’ ngenxa yale meko ibuhlungu yezinto.”
“Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.
“UMzalwana uMiller wawavala amehlo akhe ekufeni, ngoDisemba 22, 1849, nto leyo eyazalisekisa la mazwi alandelayo ephupheni lakhe, ‘Esiphithiphithini ndawavala amehlo am umzuzwana nje.’ Oku kuzaliseka kumangalisayo kucace gca kangangokuba akukho namnye uya kusilela ukukubona.
“The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.
“Ibhokisi, limele inyaniso yokuza kukaKristu eyapapashwa nguMzalwana uMiller ehlabathini, njengoko kubonisiwe emzekelisweni weentombi ezilishumi. [Mateyu 25:1–11.] Okokuqala, ixesha, 1843; okwesibini, ixesha lokulibaziseka; okwesithathu, isikhalo sasezinzulwini zobusuku, ngenyanga yesixhenxe, 1844, yaye okwesine, ucango oluvaliweyo. Akukho namnye oye wafunda amaphepha okuza kwesibini ukususela ngo-1843, onokukhanyela ukuba uMzalwana uMiller uye waxhasa ezi ngongoma zine zibalulekileyo kwimbali yokuza kukaKristu. Le nkqubo inemvisiswano yenyaniso, okanye “ibhokisi,” ikrazulwe yaziingceba, yaza yachithachithwa phakathi kwenkunkuma ngabo baye balahla amava abo ngokwabo, baza bazikhanyela kanye ezo nyaniso bona, kunye noMzalwana uMiller, ababezishumayela ehlabathini ngenkalipho enkulu.”
“The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.
“Ngoko ibandla liya kuba nyulu lize ‘lingabi nasiphako phambi kwetrone kaThixo,’ sele livumile zonke iimpazamo zalo, iziphako nezono zalo, yaye emva kokuba ezo zinto zihlanjwe ligazi likaKristu zaza zacinywa, liya kuba lingena ‘siphako okanye mibimbi, okanye nantoni na enjalo.’ Ngoko ke liya kukhanya ‘ngobuqaqawuli obuphinda kalishumi obabunabo ngaphambili.’” JAMES WHITE Oswego, Meyi, 1850.