It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Kubalulekile, ekuqondeni isigidimi esityhilwayo encwadini yeSityhilelo, ukuqaphela imvelaphi, ukukhula, kunye nokubaluleka koHlaziyo lwamaProtestanti. Imigca emithathu ephambili ngaphakathi kwimbali yolo Hlaziyo ijongana neBhayibhile, nendlela echanileyo emayisetyenziswe ekufundeni iBhayibhile, kwanokuba abathunywa abanyuliweyo kulo lonke olo lwandlelwano lwembali bangamanqaku endlela aloo mbali. Njengoko kuhlala kunjalo, uSathana wazama ukufihla iBhayibhile kaKing James ngeenkohliso ezininzi, wafuna nokufihla indlela echanileyo yokuqonda iBhayibhile ngeenkohliso ezininzi, kananjalo wazama ukufihla abathunywa abafanelekileyo (amanqaku endlela) abavuswa ngokuqhubekayo kuloo mbali.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“Kodwa uSathana wayengangqengqeleki. Ngoku wazama oko ebekuzama kuyo yonke eminye imivuselelo yohlaziyo—ukukhohlisa nokutshabalalisa abantu ngokubabekela umsebenzi womgunyathi endaweni yomsebenzi oyinyaniso. Njengoko kwakukho ooKristu bobuxoki kwinkulungwane yokuqala yebandla lamaKristu, kwavela kwanjalo nabaprofeti bobuxoki kwinkulungwane yeshumi elinesithandathu.” The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

Kwimbali yamaMillerite ukusukela ngo-1840 kude kube ngu-1844, ingubo yobuprotestanti, (eyenye yeempondo ezimbini zerhamncwa lomhlaba elinguUnited States), i-Adventism yamaMillerite yaba yile mpondo yobuprotestanti. Kwangelo xesha, iicawa ezazikhe zavuma ngaphambili ukuba zingamaProtestanti zaba lubuprotestanti obuwexukileyo, okanye njengoko amaMillerite ayezichaza, “iintombi zaseRoma.” Xa amaProtestanti awala isigidimi sengelosi yokuqala ngo-1843, awa, aza amaMillerite aqhubeka ephethe ingubo yobuprotestanti. Imbali yamaMillerite yaba yincopho yomsebenzi kaThixo wokuzisa “ibandla laKhe entlango” ekuyiqondeni ngokupheleleyo iLizwi likaThixo.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Ukuvulwa komgwebo wophando kwazisa uvavanyo lomthetho kaThixo, ingakumbi iSabatha. Ukubhengeza isigidimi sengelosi yesithathu kwakufuna ibandla elalixhasa umthetho kaThixo, owawungcwatywe phantsi kwezithethe namasiko opopu ngexesha lamaXesha Obumnyama. UKristu wabakhokelela amaProtestanti kwimbali ka-1840 ukuya ku-1844 waza wabeka phambi kwabo uvavanyo lukaEliya, lowo uWilliam Miller wayengumfuziselo wakhe; yaye xa amaProtestanti asikhaba isigidimi sikaMiller abuyela eRoma. Uvavanyo lwesigidimi sengelosi yokuqala njengoko sasaziswa nguMiller lwabonakaliswa ngoEliya eNtabeni yeKarmele.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

Waza uEliya waya kubo bonke abantu, wathi, Koda kube nini na nithandabuza phakathi kwezimvo ezibini? Ukuba uYehova unguThixo, mlandeleni; kodwa ukuba nguBhahali, mlandeleni yena. Abantu abamphendulanga nganto. 1 Kumkani 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

Ngowe-1840, xa babejongene nesigidimi sikaEliya, esimelwe nguMiller nengelosi yokuqala, amaProtestanti akhetha uBhahali!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

UHlaziyo lwamaProtestanti lwalukukutyhilwa kwakhona kweenyaniso zeBhayibhile olwaluqala “ngenkwenkwezi yasekuseni,” eyayithembisiwe ukuba iya kunikwa ngexesha lembali emelwe libandla laseTiyatira. Uhlaselo oluthe ngqo oluchasene neBhayibhile lwaqala kwiinkulungwane ezingaphambili yaye luchazwe ngokucacileyo kwi-The Great Controversy, ngakumbi kwimbali yamaWaldense. Ngo-1930, uBenjamin Wilkerson wapapasha incwadi ethi, Our Authorized Bible Vindicated. Le ncwadi ibhala ngemfazwe eyalwelwa ngokuchasene nemibhalo engcwele yokuqala eyathi ekugqibeleni yasetyenziswa ekuguquleleni iKing James Bible kunye neentlobo ngeentlobo zemibhalo yobuxoki bukaSathana eyayikhuthazwa, kwaye esakhuthazwa nangoku, ngamaKatolika, bubuProtestanti obuwexukileyo nangama-Adventist aseLawodike. Le mfazwe yaqala kudala ngaphambi kwembali yamaWaldense, kodwa wona angumqondiso wendlela nesimboli yabo banikela ngobomi babo ukungqina ukubaluleka kwemibhalo-ngqangi echanileyo eyathi ekugqibeleni yaguqulelwa kwi-1611 King James Bible.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Ukuveliswa kweBhayibhile ye-King James ngonyaka ka-1611 kwahamba ngenkqubo ethile kakhulu yokuguqulela. Inkqubo yokuguqulela nokupapasha iBhayibhile yafezekiswa ngamanyathelo asixhenxe okuvelisa. Kwathabatha neminyaka esixhenxe ukuyifezekisa, yaye iminyaka esixhenxe yeBhayibhile ingamawaka amabini anamakhulu amahlanu anamashumi amabini eentsuku. Oko ke, kambe, lilinganani elifanayo leentsuku zesiprofeto awathi ngazo uYesu waqinisa umnqophiso nabaninzi ekuzalisekiseni uDaniyeli isahluko sesithoba. Embindini waloo veki ingcwele uKristu wabethelelwa emnqamlezweni, yaye kambe uKristu obethelelweyo ungumbindi weBhayibhile. Lawo manyathelo asixhenxe okuvelisa iLizwi elimsulwa likaThixo aye ngolu hlobo lulandelayo.

  • First: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

    Okokuqala: Uguqulelo Lokuqala Lwabantu Ngabanye: Malunga nabaguquleli abangama-50 bahlulwa baba ziikomiti ezintandathu, nganye inikwe uxanduva lwamacandelo ahlukeneyo eBhayibhile. Aba bantu basebenza ekuguquleleni ukusuka kwiilwimi zokuqala (isiHebhere, isiAramiki, nesiGrike) ukuya esiNgesini.

  • Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

    Okwesibini: Uphononongo lweKomiti: Emva kokuba ikomiti nganye igqibile ukuguqulela icandelo layo, umsebenzi waphononongwa ngamalungu ekomiti ngokwawo. Oku kwavumela igalelo elidibeneyo nokulungiswa kweempazamo.

  • Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

    Okwesithathu: Uphononongo lweKomiti Jikelele: Iinguqulelo zeekomiti nganye zaza zangena zanikwa iqela elibanzi labaphengululi, elalibizwa ngokuba yiKomiti Jikelele. Le komiti yayiquka abameli abavela kwikomiti nganye kwezi zintandathu zoguqulelo. Bayiphonononga yonke imisebenzi, bethelekisa yaye bevumelanisa iinguqulelo ezahlukeneyo zeekomiti.

  • Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

    Okwesine: Uhlolo Olongezelelweyo noHlaziyo: Inguqulelo ehlaziyiweyo yeKomiti Jikelele yabuyiselwa kwiikomiti ngazinye ukuze iphinde ihlolwe yaye iphuculwe ngakumbi. Le nkqubo iphinda-phindwayo yanceda ukuqinisekisa ukuba uguqulelo lwalungaguquguquki yaye luchanekile.

  • Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

    Okwesihlanu: Uhlolo Lokugqibela noKwamkelwa: Zakuba iikomiti ngazinye zigqibile uhlaziyo lwazo, uyilo lokugqibela lwangeniswa kwiKomiti Jikelele ukuze luhlolwe okokugqibela luze lwamkelwe.

  • Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

    Okwesithandathu: Ukuvunywa Kobukumkani Nokupapashwa: Inguqulelo eyayivunyiwe yaza yathiwe thaca kuKumkani uJames I ukuze ayivume.

  • Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

    Okwesixhenxe: Akuba enike imvume yakhe yobukumkani, uguqulelo lwapapashwa ngowe-1611 njenge King James Version (Authorized Version) yeBhayibhile.

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

Amazwi eNkosi ngamazwi acocekileyo; anjengesilivere evavanyiweyo ezikweni lasemhlabeni, yahlambululwa kasixhenxe. Uya kuwagcina, Yehova, uya kuwakhusela kwesi sizukulwana ngonaphakade. IiNdumiso 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

Kumlo kaSathana nxamnye neLizwi likaThixo, kwanxamnye nezalathisi zendlela ezimelwe ngabathunywa abohlukeneyo baloo mbali ityhilwayo kunye nendlela echanekileyo emele ukusetyenziswa ekwahluleni ngokufanelekileyo iLizwi laKhe, iKing James Bible ka-1611 sisalathisi sendlela esichongwe ngokukodwa kwiNdumiso yeshumi elinesibini. Akukho nanye kuzo iiBhayibhile zobuxoki ezahlukeneyo eziye zaveliswa ngokuqhutywa yimibhalo-ngqangi eyonakeleyo yamaKatolika ehlangabezana nemigangatho yeNdumiso yeshumi elinesibini. Inkqubo yokuhlanjululwa eyathabatha amanyathelo asixhenxe kunye nexesha leentsuku ezingamawaka amabini anamakhulu amahlanu anamashumi amabini zibonakalisa ukuba iKing James Bible “ngamazwi anyulu” kaThixo. UThixo uthembisa ukuyigcina iKing James Bible njengeLizwi laKhe elinyulu ngonaphakade, yaye ngenxa yoko uthembisa ukuxhasa indlela yokutolika ethiwa yi-“historicism” eyasetyenziswa ngabahlaziyi bamaProtestanti, kuquka noWilliam Miller.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

Ngenkulungwane yeshumi elinesine uJohn Wycliffe, ochazwa kwincwadi ethi Imbambano Enkulu ngokuba “yinkwenkwezi yasekuseni yoHlaziyo,” wasetyenziswa nguThixo ukuguqulela iBhayibhile kulwimi olwalunokuqondwa kwananguye umntu oqhelekileyo. Nguye umthunywa ophawula umqondiso wendlela wokuqalisa koHlaziyo lwamaProtestanti.

“The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

“Intshukumo enkulu awayeyiqalisa uWycliffe, eyayiza kukhulula isazela nengqondo, ize ikhulule neentlanga ezazibotshelelwe ixesha elide kwinqwelo yoloyiso yaseRoma, yayinomthombo wayo eBhayibhileni. Apha kwakukho umthombo waloo mlambo wentsikelelo, othe, njengamanzi obomi, waqukuqela wadlula kwizizukulwana ukususela kwinkulungwane yeshumi elinesine. UWycliffe wazamkela iziBhalo eziNgcwele ngokholo olungathandabuzekiyo njengesityhilelo esiphefumlelweyo sentando kaThixo, umgaqo owaneleyo wokholo nokuziphatha. Wayefundiswe ukuba iBandla laseRoma aligqale njengogunyaziwe ongowobuthixo nongenasiphoso, kwanokuba ayamkele ngemfobe engabuziyo iimfundiso namasiko amisiweyo eminyaka eliwaka; kodwa wazifulathela zonke ezo zinto ukuze aphulaphule ilizwi elingcwele likaThixo. Lo yayingugunyaziwe awabongoza abantu ukuba bawuqonde. Endaweni yebandla elithetha ngopopu, wavakalisa ukuba ekuphela kogunyaziwe oyinyaniso lilizwi likaThixo elithetha ngelizwi laKhe. Kananjalo wafundisa kungekuphela nje ukuba iBhayibhile isisityhilelo esigqibeleleyo sentando kaThixo, kodwa nokuba uMoya oyiNgcwele nguye yedwa umtoliki wayo, kwanokuba wonke umntu makathi, ngokufunda iimfundiso zayo, azifundele ngokwakhe uxanduva lwakhe. Ngaloo ndlela wajika iingqondo zabantu wazisusa kupopu nakwiBandla laseRoma wazisa kwilizwi likaThixo.”

“Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

“UWycliffe wayengomnye wabaHlaziyi abakhulu kakhulu. Ngobubanzi bengqondo, ngokucaca kwengcinga, ngokuqina ekugcineni inyaniso, nangobukhalipha ekuyikhuseleni, wayelinganiswa ngabambalwa kwabo beza emva kwakhe. Ubumsulwa bobomi, ukukhuthala okungadinwayo ekufundeni nasekusebenzeni, ingqibelelo engenakonakaliswa, nothando nokunyaniseka okufana nokukaKristu enkonzweni yakhe, kwabonakalisa owokuqala kubaHlaziyi. Kwaye oku nangona kwakukho ubumnyama bengqondo nokonakala kokuziphatha kwelo xesha awaphuma kulo.

“The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

“Isimilo sikaWycliffe sibubungqina kumandla emfundo nawotshintsho eZibhalo eziNgcwele. YayiyiBhayibhile eyamenza into awayeyiyo. Umzamo wokubamba iinyaniso ezinkulu zesityhilelo unika ubutsha namandla kuzo zonke izakhono. Uwandisa umqondo, ulolonge ukuqonda, uze uqinise ukugweba. Ukufundwa kweBhayibhile kuya kuphakamisa yonke ingcinga, imvakalelo, nomnqweno ngendlela ekungekho sifundo sinokwenza ngayo. Inika ukuqina kwenjongo, umonde, isibindi, nokunyamezela; ihlambulula isimilo, ingcwalise nomphefumlo. Ukufundwa okunzulu, okunyanisekileyo nokunentlonelo kweZibhalo, okusondezisa umqondo womfundi ngqo kunxibelelwano nengqondo engenasiphelo, bekuya kunika ihlabathi amadoda anengqondo enamandla ngakumbi nesebenzayo ngakumbi, kwanemigaqo ephakamileyo ngakumbi, kunoko kwakha kwaveliswa lolona qeqesho lubalaseleyo olunokunikwa yifilosofi yabantu. ‘Ukutyhileka kwamazwi akho,’ utsho umdumisi, ‘kunika ukukhanya; kunika ukuqonda.’ INdumiso 119:130.” Imbambano Enkulu, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Emva kobungqina obungokuphathelele uJohn Wycliffe kwi-The Great Controversy, uDade White unika uludwe lwabahlaziyi abathembekileyo (izikhombisi zendlela), oluthi ekugqibeleni lufike kumhlaziyi uJohn Knox. Uchaza umbuzo obalulekileyo owabuzwa kuJohn Knox nguMariya, uKumkanikazi waseScotland.

“John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

“UJohn Knox waye wazifulathela izithethe neemfihlakalo zebandla, ukuze ondliwe ziinyaniso zeLizwi likaThixo, yaye imfundiso kaWishart yayiqinisile ukuzimisela kwakhe ukushiya ubudlelane baseRoma, aze azihlanganise nabahlaziyi ababetshutshiswa....”

“When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

“Xa waziswa ubuso ngobuso nokumkanikazi waseScotland, phambi kwakhe inzondelelo yeenkokeli ezininzi zamaProtestanti yayisele ithandabuzile, uJohn Knox wangqina inyaniso ngokungagungqiyo. Wayengenakuzuzwa zizinyembezelo zobubele; akazange agungqe phambi kwezisongelo. Ukumkanikazi wamtyhola ngobuwexuki. Waye wafundisa abantu ukuba bamkele inkolo eyalelweyo nguRhulumente, watsho yena, yaye ngaloo ndlela wayephule umyalelo kaThixo oyala abaphantsi ukuba bathobele abalawuli babo. UKnox waphendula ngokuqinileyo:—‘Njengokuba inkolo eyiyo ingafumananga imvelaphi yayo negunya layo kubalawuli, koko kuThixo ongunaphakade yedwa, ngokunjalo nabaphantsi abanyanzelekanga ukuba bayilungelelanise inkolo yabo ngokwezinto ezikholisa abalawuli babo. Kuba kaninzi kwenzeka ukuba abalawuli, ngaphezu kwabo bonke abanye, babe ngabona bangenalwazi ngenkolo eyinyaniso kaThixo. Ukuba yonke imbewu ka-Abraham ibiyeyenkolo kaFaro, ababengabaphantsi kwakhe ixesha elide, ndiyanibongoza, nkosikazi, yeyiphi inkolo eyayiza kuba sehlabathini? Kwaye ukuba bonke ngemihla yabapostile babeyeyenkolo yookumkani bamaRoma, ndiyanibongoza, nkosikazi, yeyiphi inkolo eyayiza kuba ngoku emhlabeni? … Ngoko ke, nkosikazi, niyabona ukuba abaphantsi abanyanzelekanga ukuba babe kwinkolo yabalawuli babo, nangona bayalelwa ukuba babanike imbeko.’”

“Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

Wathi uMariya, “Niyicacisa iSibhalo ngenye indlela, yaye bona [abafundisi baseRoma] basisicacisa ngenye; ndimele ndikholelwe bani, yaye ngubani oya kuba ngumgwebi?”

“‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

“‘Niya kukholwa kuThixo, othetha ngokucacileyo eLizwini lakhe,’ waphendula umhlaziyi; ‘kwaye ngaphaya koko iLizwi linifundisayo, anisayi kukholwa nokuba kungulo okanye ngulowo. ILizwi likaThixo licacile ngokwalo, kwaye ukuba kwenye indawo kukho ubumnyama, uMoya oyiNgcwele, ongaze aphikisane naye ngokwakhe, uyakuchaza oko ngokucace ngakumbi kwezinye iindawo, ukuze kungabikho kuthandabuza kusalayo ngaphandle kwabo bazingisayo ekungazini.’ Ezo yayiziinyaniso awathi umhlaziyi ongenaloyiko, ebeka ubomi bakhe emngciphekweni, wazithetha ezindlebeni zobukumkani. Ngalo kwangalo isibindi esingagungqiyo wanamathela kwinjongo yakhe, ethandaza yaye elwa amadabi eNkosi, kwada kwaba yiSkotlani ikhululekile kubupopu.” The Great Controversy, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Unxibelelwano phakathi komhlaziyi wenkolo nokumkanikazi luyigxininisa intambo yesithathu kwimbali yoHlaziyo echonga umzamo kaSathana wokuxelisa iBhayibhile, abahlaziyi benkolo, nendlela yokufundwa kweBhayibhile. Impendulo kaYohane kuKumkanikazi yayikukuba indlela echanileyo yile “historicism,” esekelwe phezu kokuba umgca omnye wembali yesiprofeto uchazwe nguMoya oyiNgcwele ngomnye umgca wembali yesiprofeto.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Ukukhanya kwakutyhilwe ebumnyameni. UWycliffe nabavuseleli bokuqala, kwaqhubeka kwada kwangexesha lembali yamaMillerite, basebenzisa indlela yokufunda iBhayibhile ebizwa ngokuba “yimbali-ntsingiselo” (historicism). Imbali yale ndlela yeBhayibhile yokufunda iBhayibhile idla ngokungahoywa, kodwa kubalulekile kakhulu ukuba iqondwe ukuba ngenene umntu uya kuyibona intsingiselo yemithetho yokutolikwa kwesiprofeto eyamkelwa nguMiller, yaza emva koko yamkelwa yiFuture for America.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Kukho iicawa ezimbini kuphela uDade uWhite azichaza njengabantu bakaThixo ababizwe ngegama. Ezo ke zinguSirayeli wamandulo neBandla lama-Adventist oSuku lweSixhenxe.

“The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

“Izizathu zokuba sibizwe ngokuba singabantu bakaThixo zimele ukuphindwa, ziphindwe kwakhona. Duteronomi 4:1–13” Manuscript Releases, umqulu 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

“Ibandla labapostile,” ibandla lasentlango ngexesha lobumnyama bobupopu, zange zibizwe ngokuba ngabantu bakaThixo ababizwe ngegama lakhe; kuba elo gama (elithetha ukubizwa ngegama) limela ibandla elinikwa uxanduva lokuba ngabalondolozi bomthetho kaThixo, yaye ngobu-Adventist kwakufuneka ukuba babe ngabalondolozi beenyaniso zikaThixo zesiprofeto.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“UThixo ulubize ibandla laKhe kulo mhla, njengoko walubizayo uSirayeli wamandulo, ukuba lume njengokukhanya emhlabeni. Ngomahluli onamandla wenyaniso, imiyalezo yengelosi yokuqala, eyesibini, neyesithathu, ubahlule kumabandla nakwihlabathi ukuze abasondeze kufuphi kuye ngendlela engcwele. Ubenze abagcini bomthetho waKhe, waza wabaphathisa iinyaniso ezinkulu zesiprofeto zeli xesha. Njengezibhengezo ezingcwele ezaziphathiswe uSirayeli wamandulo, ezi ziyithemba elingcwele ekufuneka lidluliselwe ehlabathini. Iingelosi ezintathu zeSityhilelo 14 zimela abantu abamkela ukukhanya kwemiyalezo kaThixo baze baphume njengabameli baKhe ukuvakalisa isilumkiso kubo bonke ubude nobubanzi bomhlaba.” Testimonies, volume 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

UWilliam Miller wayengummeli okhethiweyo wokuvula iinyaniso zikaThixo zesiprofeto, yaye xa ezo nyaniso zakhokelela abantu emnyango ovulekileyo weNdawo eNgcwele Kakhulu ngo-1844, uThixo wasuka wayivula umthetho kaThixo. UWycliffe uluphawu lwendlela ekuvuleni iBhayibhile nasekuveliseni iziqalo zoHlaziyo lwamaProtestanti, kodwa ukwaluphawu lwendlela lomsebenzi kaThixo wokumisela “iinyaniso ezinkulu zesiprofeto.” UJohn Wycliffe wayeyinkwenkwezi yokusa echongiweyo kwimbali yolawulo lweminyaka eliwaka elinamakhulu amabini anamashumi amathandathu lobupopu. Umsebenzi wakhe waqala ngenkulungwane yeshumi elinesine, kwaza ngenkulungwane yeshumi elinesixhenxe olunye uphawu lwendlela lwaloo mgca wesiprofeto lwaba kukuveliswa kweBhayibhile kaKing James ngo-1611. Kuloo mgca ekugqibeleni sifikelela kuphawu lwendlela lwemithetho kaMiller yokutolika isiprofeto. UMiller uluphawu lwendlela kuloo mgca wenyaniso, kwanemithetho yakhe injalo. Imithetho yakhe inika ubungqina kuphawu lwendlela ekupheleni kobuAdventisti obumelwe kukupapashwa kweProphetic Keys.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Ukuba asiqondi ukuba imithetho kaMiller yayiluphawu lwendlela kumgca wembali yesiprofeto olumele umsebenzi wokulondoloza izibhalo zeBhayibhile zokuqala nezichanileyo, kwan nomsebenzi wokuvula ukuqondwa okuyinyaniso kweBhayibhile, nto leyo eyayifuna ukuba abaHlaziyi bakhokelwe ekubeni baqonde baze basebenzise indlela engcwele yokufunda ebizwa ngokuba “yimbali-nkcazo,” siswele ulwazi oluyimfuneko ukuze siqonde iinyaniso zesiprofeto ezinxulumene nomsebenzi wokubonisa nokulondoloza ukukhanya kwengelosi yesithathu ekupheleni kwe-Adventism. Ngenxa yesi sizathu, kubalulekile ukwenza uphononongo olufutshane lwaloo mgca wembali.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Inkcazo yokwenene kuphela yegama elithi “umProtestanti” kukuchasa iRoma. Ukuba ibandla liyeka ukuchasa iRoma, alisekho mProtestanti, lize ke libe yintombi yeRoma, njengoko benjenjalo amaProtestanti awawalayo umyalezo wengelosi yokuqala. Olona lwazi luphambili olwaba “sisaci” samaProtestanti aphuma kwibandla lamaKatolika yayikukuthi “iBhayibhile, neBhayibhile kuphela.” Sekunjalo, imbali iyangqina inyaniso yokuba iBhayibhile yayimele yahlulwe ngokuchanekileyo.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Zimiseleni ukuba uzibonakalise uvunyiwe kuThixo, ungumsebenzi ongenasizathu sakuba neentloni, ulahlula ngokufanelekileyo ilizwi lenyaniso. Ke zona iintetho ezingcolileyo nezingenamsebenzi ziphephe; kuba ziya kwanda ziye ekungahloneli uThixo ngakumbi. 2 Timoti 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Indlela yokufundwa kweBhayibhile amaProtestanti awayekhokelelwa ukuba ayisebenzise kumzamo wawo wokwahlula ngokuchanekileyo ilizwi lenyaniso yi-“historicism.” Loo ndlela yayiyinjongo ethile nebalulekileyo yokuhlaselwa nguSathana, yaye ngenene wayihlasela.

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

“Sifanele sazi ngokwethu into eyenza ubuKristu bube yiyo, ukuba yintoni inyaniso, ukuba luyintoni ukholo esilwamkeleyo, nokuba yintoni imithetho yeBhayibhile—imithetho esiyinikiweyo ligunya eliphezulu kunawo onke.” The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Ukubhukuqwa kwendlela yebhayibhile yokutolika eyayisetyenziswa ngabaHlaziyi ukusa kuthi ga kuWilliam Miller, kuquka naye, kuchongwa ngokukodwa njengokuqale ngenkulungwane yeshumi elinesihlanu ngumphengululi ongumJesuit ogama linguFrancisco Ribera (1537–1591), owaziwa ngokuba nguye owadumisa ukutolikwa kwekamva. Wabhala inkcazo ngencwadi yeSityhilelo eyaphakamisa ukutolikwa kweziprofeto okujoliswe kwikamva, ezisusayo kumxholo wazo wembali. URibera wayila le ndlela ngenjongo yokuchasa inyaniso eyayisoloko iveliswa yindlela yehistoricism. Loo nyaniso yayikukuba upopu waseRoma ungumchasi-Kristu wesiprofeto seBhayibhile.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

Ngenkulungwane yeshumi elinesixhenxe neyeshumi elinesibhozo kunokungqinwa ngoxwebhu ukuba ubuProtestanti babusazi ukuba indlela yobuxoki kaRibera yayiyeyosathana yaye ingenasihlahla. AmaProtestanti aloo mbali abhala iincwadi namaphecana echasa “ukuthetha okungcolileyo nokulilize” kwaloo mfundiswa ongumJesuit. Kodwa ngowe-1909, ihashe laseTroya, iScofield Reference Bible, lapapashwa, yaye amanqaku afakwe kwimibhalo esemazantsi eBhayibhile ayesekelwe phezu kweemfundiso zikaRibera kunye nomnye umJesuit ogama linguManuel Lacunza (1731–1801). ULacunza wabhala esebenzisa igama lokubhala elithi Juan Josafat Ben-Ezra, waza wapapasha incwadi enesihloko esithi Ukuza kukaMesiya ngoBuqaqawuli nobuKhazikhazi. Njengokuba kwenzekayo ngoRibera ngaphambi kwakhe, le ncwadi yayiluhlaselo oluthe ngqo ekuzalisekeni kweziprofeto ezikwincwadi yeSityhilelo.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

USathana wayesazi ukuba umyalezo awayefanele awugubungele ngesiphithiphithi ngowesilumkiso sokugqibela ovela encwadini yeSityhilelo. Ukungeniswa kweentetho ezingahlambulukanga nezililize zabaefundisi ababini bamaJesuit kwizalathiso ezingaphakathi kweScofield Reference Bible kwamvumela uSathana ukuba akhokelele amaProtestanti awileyo ekwamkeleni iindlela zamaJesuit, ngaloo ndlela ewafamekisa enyanisweni. USathana wakuphumeza oku ngokwazisa iimodeli ezininzi zobuprofeti zamaKatolika ezasusa ithuba lokuchonga ngokucacileyo ukuba ngubani umchasi-Kristu wobuprofeti beBhayibhile. Yayingeyonkohliso inzima kuSathana, kuba amaProtestanti ayesele ebuyile ecaweni yaseRoma ngokwala kwawo umyalezo kaMiller ngowe-1843.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

Kuye kwapapashwa iincwadi namanqaku aliqela ukutyhubela iminyaka ezibhala ngohlaselo lukaSathana phezu kweBhayibhile, olwaqalayo kwiinkulungwane zokuqala ezimbalwa emva kokubethelelwa kukaKristu emnqamlezweni. Olo hlaselo lwafikelela kwinqanaba apho kwangeniswa imibhalo-ngqangi yomgunyathi ukuze kuveliswe iiBhayibhile zomgunyathi. USathana wabuye wahlasela abaHlaziyi abavuswayo ukuze baxhase ilizwi likaThixo ngoxa babesaphila kwananasemva kokuba abo Hlaziyi beswelekile.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Qwalasela nje indlela ababhali-mbali nezifundiswa zezenkolo zamaSeventh-day Adventist zale mihla abawuphatha ngayo umbandela kaWilliam Miller. Kungathi bemba amathambo akhe baza bawaphosa kuMlambo iMississippi.

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

“UWilliam Miller wayephazamisa ubukumkani bukaSathana, yaye olo tshaba lukhulu aluzange lufune kuphela ukuthintela ukusebenza komyalezo, kodwa lwafuna nokutshabalalisa umthunywa ngokwakhe. Njengoko uBawo uMiller wayesenza ukusetyenziswa okusebenzayo kwenyaniso yesiBhalo ezintliziyweni zabamphulaphulayo, ingqumbo yabo bazibiza ngokuba bangamaKristu yavutha ngokuchasene naye, kwanjengokuba umsindo wamaYuda wavuselwa ngokuchasene noKristu nabapostile bakhe. Amalungu ecawa avuselela izihlwele ezikrwada, yaye kwizihlandlo ezininzi iintshaba zaqulunqa amacebo okumthabatha ubomi xa ephuma kwindawo yentlanganiso. Kodwa iingelosi ezingcwele zaziphakathi kwesihlwele, yaye enye yazo, ikwimo yomntu, yabamba ingalo yalo mkhonzi weNkosi, yaza yamkhokelela ekhuselekile imkhupha kuloo sihlwele sinomsindo. Umsebenzi wakhe wawungekagqitywa, yaye uSathana nabathunywa bakhe baphoxeka kwinjongo yabo.” Spirit of Prophecy, volume 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Khangela indlela ezo ndidi zimbini zinye ze-Adventism (izifundiswa zezakwalizwi nababhali bembali) ezithe zakunciphisa ukubaluleka zaza zakugubungela ukunyaniseka kwemithetho kaMiller, leyo uDade White asazisa ukuba iya kusetyenziswa ngabo bonke abo babhengeza ngenene izigidimi zeengelosi ezintathu.

“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

“Abo bazibandakanyayo ekubhengezeni isigidimi sengelosi yesithathu baphengulula iziBhalo ngokwesicwangciso esinye awasamkelayo uBawo uMiller. Encwadini encinane enesihloko esithi, Views of the Prophecies and Prophetic Chronology, uBawo uMiller unika le mithetho ilandelayo ilula, kodwa enobulumko nebalulekileyo, yokufunda iBhayibhile nokuyitolika:—

“[Rules one through five quoted.]

“[Imithetho yokuqala ukuya kweyesihlanu icatshuliwe.]”

“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

“Okungentla kuyinxalenye yale mithetho; yaye ekufundeni kwethu iBhayibhile siya kwenza kakuhle sonke ukuthobela imigaqo ebekiweyo.” Review and Herald, November 25, 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Ngaphandle kokuphengulula imisonto emithathu yomgca wembali yesiprofeto enxulumene nokukhula nokusekwa kweLizwi likaThixo, akunakwenzeka ukubona ukubaluleka kobungqina obukhulu bokuxhasa uWilliam Miller njengomthunywa owafuziselwa nguEliya ekunikezeleni kwakhe isigidimi, nanjengoMoses kwisithembiso sokuba uMiller uya kuvuswa ekuvukeni kwamalungisa, nanjengoElisha ekuzimiseleni kwakhe ukushiya ifama yakhe aze akhonze isigidimi sikaEliya. USisi White uchaza onke la maqhawe mathathu eBhayibhile njengafuzisela uWilliam Miller, lowo ngoku aphathwa ngabafundi bezakwalizwi nababhali bembali bama-Adventist bale mihla ngokungathi wayengumfana nje “olihlwempu wasemaphandleni” wenkulungwane yeshumi elinesibhozo.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

UWilliam Tyndale wayengomnye wabaninzi abaguquli abamiselwa kulo mgca wembali yesiprofeto. Ukuba ndingatsho ngale ndlela, ‘ingxelo yomnqophiso’ wakhe nxamnye noonozakuzaku bakapopu awayedibana nabo yayisithi, “Ndiya kwenza ukuba inkwenkwe eqhuba ikhuba yazi ngakumbi ngeziBhalo kunani.” UWilliam Miller wayeyinkwenkwe yasemafama, eyayiqhuba ikhuba yaza yazalisekisa isiprofeto sikaTyndale.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Le ntshayelelo yenziwe yalula kakhulu ngokubhekiselele kuyo yonke imbali enokungeniswa ukuxhasa oko sikubekileyo ukuza kuthi ga ngoku. Ngoku siza kuqwalasela eminye imiqondiso ka-Alfa no-Omega ukuze sikhokelele ekubuyeleni ekuqwalaselweni kukaMiller njengophawu lwendlela nomthunywa.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Incwadi kaDaniyeli sisiqalo sencwadi eyenziwe ziincwadi ezimbini. Isiphelo saloo ncwadi yincwadi yeSityhilelo. Nangona ziyincwadi ezimbini ezahlukileyo, xa zidibene zimele incwadi enye.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Kwiminyaka eyadlulayo, ndaba nothethathethwano esidlangalaleni nomnye umfundisi wezakwalizwi owaziwayo woMhla weSixhenxe ongumAdventist, owayesebenza kwiZiko loPhando lweBhayibhile leNkomfa Jikelele yeCawa yama-Adventist oMhla weSixhenxe. Lowo mfundisi wezakwalizwi wayezama ukulungisa ukuqonda kwam ngeendinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, kwanokuqonda kwam “ngomihla ngemihla” encwadini kaDaniyeli. Kolu thethathethwano lwethu olwenzeka kwisithuba sexesha, kuba lwalubandakanya ukuba abhale inqaku endaliphendulayo, awathi yena waliphendula kwakhona, ndaza ke nam ndabuyisa iingcinga zam, njalo njalo. Kolu thethathethwano wandazisa ukuba kwikomiti awayesebenza kuyo kwiNkomfa Jikelele, wayethathwa njengengcali kwincwadi kaDaniyeli, yaye omnye asebenza naye wayethathwa njengengcali esisigxina kwincwadi yeSityhilelo. Kwiingxoxo zethu wayengafuni ukusingatha amanqaku akwincwadi yeSityhilelo, koko wayefuna ukuwadlulisela kolo gxa wakhe. Wayefuna ukugcina ingxoxo ikwincwadi kaDaniyeli kuphela.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

USister White ucacile ekubeni uDaniyeli neSityhilelo yincwadi enye. Kwinqanaba elo zimela iBhayibhile, eyincwadi enye eyakhiwe ziincwadi ezimbini, indala nentsha. USister White ukwaphawula nangecawe yamaYuda, ethi ithathele ingqalelo kuphela incwadi endala njengaloo ncwadi inye, yaye ukwaphawula nangabo bayidela incwadi endala kuba beqonda kuphela, okanye bekulungele ukuqonda kuphela, incwadi entsha. Ubungqina bakhe obuphefumlelweyo bubonisa ukuba ukuba wamkela kuphela entsha, ngoko uyayikhaba indala, kwanokuphambeneyo. Ukuze isazi sezakwalizwi sibange ukuba besiyingcali kuDaniyeli, kodwa kungekhona kwiSityhilelo, kukuphinda ingcamango yamaYuda yokwamkela kuphela iTestamente eNdala, yaye siyazi apho loo mbono umxinwa wawakhokelela khona amaYuda. Ukuthabatha naliphi na icala lalo mba; ukwamkela indala kungabi yintsha, okanye ukwamkela entsha, kodwa kungabi yindala, kukukhaba ubungqina buphela.

“The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

“UMsindisi wababuza abafundi bakhe ukuba ngaba baziqondile na ezi zinto. Baphendula bathi, ‘Ewe, Nkosi. Waza wathi kubo, Ngoko ke wonke umbhali ofundiselwe ubukumkani bamazulu ufana nomntu ongumninindlu, okhupha ebuncwaneni bakhe izinto ezintsha nezindala.’ Kulo mzekeliso, uYesu wabeka phambi kwabafundi bakhe uxanduva lwabo umsebenzi wabo ukukunika ihlabathi ukukhanya abakufumeneyo kuye. ITestamente eNdala yayinguwe yodwa umbhalo oNgcwele ngelo xesha; kodwa ayibhalelwanga abantu bamandulo bodwa; yayiyeyawo onke amaxesha nabo bonke abantu. UYesu wayefuna ukuba abafundisi bemfundiso yakhe bayiphengulule ngenkuthalo iTestamente eNdala ukuze bafumane apho oko kukhanya okumqinisekisa ukuba unguMesiya owaxelwa kwangaphambili sisiprofeto, nokutyhila uhlobo lomsebenzi wakhe ehlabathini. ITestamente eNdala neTestamente eNtsha azinakwahlulwa, kuba zombini ziyimfundiso kaKristu. Imfundiso yamaYuda, amkela iTestamente eNdala kuphela, ayikhokeleli elusindisweni, kuba ayawukhaba uMsindisi lowo ubomi bakhe nenkonzo yakhe zazikukuzaliseka komthetho neziprofeto. Kanti nemfundiso yabo bayilahlayo iTestamente eNdala ayikhokeleli elusindisweni, kuba iyala oko kububungqina obuthe ngqo ngoKristu. Abagxeki baqala ngokuyijongele phantsi iTestamente eNdala, yaye kufuna inyathelo elinye kuphela ukwala ukunyaniseka kweTestamente eNtsha, kwaye ngaloo ndlela zombini ziyaliwa.”

“The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

“AmaYuda anempembelelo encinane phezu kwehlabathi lamaKristu ekubaboniseni ukubaluleka kwemithetho, kuquka nomthetho obophayo weSabatha, kuba ekukhupheni ubuncwane obudala benyaniso, alulahla bucala obutsha obusezimfundisweni zikaYesu zobuqu. Kwelinye icala, esona sizathu sinamandla sokuba amaKristu asilele ekuphembeleleni amaYuda ukuba amkele iimfundiso zikaKristu njengolwimi lobulumko bukaThixo, sesokuba, ekukhupheni ubuncwane belizwi lakhe, aphatha ngokudelela ubutyebi beTestamente eNdala, obuyimfundiso zangaphambili zoNyana kaThixo, ngoMoses. Ayawukhaba umthetho owabhengezwa eSinayi, neSabatha yomthetho wesine, eyamiselwa emyezweni wase-Eden. Kodwa umfundisi weendaba ezilungileyo, olandela iimfundiso zikaKristu, uya kuzuza ulwazi olugqibeleleyo lweTestamente eNdala nelitsha, ukuze azimise phambi kwabantu ekukhanyeni kwazo okuyinyaniso njengento epheleleyo engenakwahlulwa—enye ixhomekeke kwenye yaye iyikhanyisela. Ngaloo ndlela, njengoko uYesu wabafundisayo abafundi bakhe, baya kukhupha ebuncwaneni babo ‘izinto ezintsha nezindala.’” Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Isiluleko esandulelayo sinolunye usetyenziso kuma-Adventist aseLawodike. Ukuvuma ukukholelwa eBhayibhileni liphela, kokubini iTestamente eNdala neNtsha, kodwa usale uMoya wesiProfeto, ngumhadi ofanayo nowokwamkela ubungqina obunye kuphela. Kufuneka amangqina amabini ukuseka inyaniso, ngoko akunakwenzeka ukuseka inyaniso ngengqina elinye, yaye ukuba nabani na uzama ukwenza oko, usuke ewalahla omabini amangqina; useka ukholo lwakhe koko kubhekiswa kuko ngokuba “ziinyaniso ezisiqingatha.”

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Ngoku ndiya kuphinda umbuzo owawukwenyezinye zezihloko zokuqala ebeziphuma ukususela ngoJulayi, 2023. Umbuzo lowo ngulo, “Kukuphi ukukhanya okutsha okuye kwaphuma kubu-Adventist ukususela ngo-1863?” Impendulo ilula nje, “Akukho nanye.”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

“Iincwadi zikaDaniyeli neSityhilelo ziyinto enye. Enye sisiprofeto, enye isisityhilelo; enye yincwadi etywiniweyo, enye yincwadi evuliweyo. UYohane waziva iimfihlelo ezathethwa ziindudumo, kodwa wayalelwa ukuba angazibhali.” Seventh-day Adventist Bible Commentary, umqulu 7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Ngoko ke uAlfa no-Omega uchaza ukuba uDaniyeli ngowokuqala ibe iSityhilelo sesokugqibela. UDaniyeli umele isiqalo, ibe iSityhilelo simele isiphelo soBu-Adventist.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“ISityhilelo siyincwadi etywiniweyo, kodwa kananjalo siyincwadi evuliweyo. Sibhala iziganeko ezimangalisayo eziza kwenzeka ngemihla yokugqibela yembali yalo mhlaba. Iimfundiso zale ncwadi zicacile, aziyomfihlakalo nezingaqondakaliyo. Kuyo kuthatyathwa kwa kwaloo mgca mnye wesiprofeto njengakuDaniyeli. Ezinye iziprofeto uThixo uziphindile, ngaloo ndlela ebonisa ukuba zimele ukunikelwa ukubaluleka. INkosi ayiziphindi izinto ezingenamsebenzi mkhulu.” Manuscript Releases, volume 9, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

Ekuqaleni kobu-Adventist, kwezo ndima kanye eziyintsika ephambili yobu-Adventist, ezo ndima zatyhilwayo ngo-1798, uYesu wazazisa njengo “Palmoni,” uMbali-manani oMangalisayo. Ekupheleni kobu-Adventist, uYesu uzazisa njengo “Alfa no-Omega,” ingcali yolwimi emangalisayo—iLizwi likaThixo. Ngenxa yesi sizathu, ukuqala kobu-Adventist nomyalezo wengelosi yokuqala “kwaxhonywa phezu kwexesha.” Ekupheleni kobu-Adventist, umyalezo wengelosi yesithathu uya kuxhonywa phezu kweLizwi laKhe.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Ukuqala nokuphela kobu-Adventist kwenzeka ngexesha lembali yobukumkani besithandathu besiprofeto seBhayibhile; ngoko ke kwenzeka ngexesha lokuqala nokuphela kwe-United States. Imbali yesiprofeto ye-United States yimbali yeempondo ezimbini zobuRiphabhlikhi nobuProtestanti. Ekupheleni kwaloo mbali ezo mpondo zimbini ziya kuba zitshintshile zisuka kwimvana zaya kwinamba. UbuRiphabhlikhi buya kutshintsha bube yidemokhrasi, yaye ubuProtestanti buya kutshintsha bube bubuProtestanti obuwileyo. Xa indebe yexesha lovavanyo le-United States iqala ukusondela ekupheleni kwayo, njengoko kusenzeka ngoku kanye, ezo mpondo zimbini zobuRiphabhlikhi obuwileyo nobuProtestanti obuwileyo ziya kwenza umfanekiselo werhamncwa, ngaloo ndlela zidibanise ibandla norhulumente zibe luphondo olunye oluthetha njengenamba. Kodwa uThixo akayi kusala engenabungqina, kuba kwinkqubo yokuzisa isiphelo se-United States, Uya kuvusa uphondo lokwenyaniso lobuProtestanti ukuba luchase kokubini umfanekiselo werhamncwa e-United States, kwanemva koko umfanekiselo werhamncwa ojongene nehlabathi liphela. Ukuvuswa kophondo lobuProtestanti ekupheleni kwe-United States kuya kwenziwa ngaphakathi kwesakhiwo sembali esifanayo neso apho uphondo lobuProtestanti lwavuswayo ekuqaleni kwe-United States. Abantu bomnqophiso bangaphambili baya kudlulwa, yaye abantu abatsha baya kuba ngabantu abatsha bomnqophiso. Akukho nto intsha phantsi kwelanga.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Xa sisebenzisa iziprofeto zexesha eziqondwayo nezathi zabekwa kwimbali yamaMillerite ukuvavanya i-Alpha ne-Omega, sifumanisa ukuba ziyinto enye. Sonke isiprofeto sexesha siqala ngembali apho isiprofeto sibhengezwa khona, yaye loo mbali ihlala imela ngokomfuziselo imbali apho isiprofeto sizaliseka khona.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Imbali yesiprofeto seminyaka engamawaka amabini anamakhulu amathathu yaqala kummiselo wesithathu ngowama-457 BC yaza yaphela kumyalezo wengelosi yesithathu ngomhla wama-22 ku-Oktobha, 1844. Ngaphambi kokufika kommimiselo wesithathu, umsebenzi wokwakha itempile neYerusalem wawusele uphunyeziwe. Kwangokunjalo, kwimbali ekhokelela ekufikeni kwengelosi yesithathu, iinyaniso ezisisiseko zetempile yamaMillerite zamiselwa.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

Ngo-1798, isiprofeto seminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini esaqala ngo-723 BC ngokusasazwa kwezizwe ezilishumi ezisemantla sazaliseka. Eso siprofeto sachaza amaxesha amabini eminyaka eliwaka elinamakhulu amabini anamashumi amathandathu, ephawula ukunyathelwa phantsi kwetempile yokoqobo neYerusalem yokoqobo yiRoma yobuhedeni yokoqobo, okwalandelwa yiminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yeRoma yobupopu inyathela phantsi isixeko sokomoya netempile yokomoya. Isiprofeto saqala ngokutshatyalaliswa kobukumkani basemantla nangokusasazwa kwabemi bobukumkani. Isiqingatha sendlela kweso siprofeto, ngo-538, siphawula ukuphela kokunyathelwa phantsi kwabantu bakaThixo yiRoma yobuhedeni, ubukumkani besine besiprofeto seBhayibhile, size sivelise ukusasazwa kwebandla likaThixo entlango yamaXesha Obumnyama. Ukuphela kweso siprofeto sexesha ngo-1798 kuphawula ukuphela kobukumkani besihlanu besiprofeto seBhayibhile. Ukusasazwa kwezizwe ezilishumi ezisemantla, kunye nokwebandla lamaKristu elabalekela entlango, kumela ukuqokelelwa kwabo babemiselwe ukuba babe luphondo lobuProtestanti. Iimpawu zendlela zisoloko zimelwa zizichasi, yaye ukusasazwa kunokumela ukuqokelelwa, kanye njengoko uEliya emela uYohane uMbhaptizi. Kolo ngquzulwano lunye lwesiprofeto uEliya akafi, kodwa uYohane uMbhaptizi uyafa.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

Ngowama-677 phambi kukaKristu isizwe sasemazantsi sakwaYuda, (esikwachongwa eZibhalweni njengelizwe elizukileyo) sachithachithwa iminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini, yaphela ngomhla wama-22 Oktobha, 1844. Eso siprofeto sasichaza ukunyathelwa phantsi kwabantu bakaThixo, abo uDaniyeli abachonga “njengomkhosi” kuDaniyeli 8:13, 14.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Ndaza ndeva omnye ongcwele ethetha, yaye omnye ongcwele wathi kuloo ngcwele ithile ibithetha, Kuya kude kube nini na umbono ongombingelelo wemihla ngemihla, nowesikreqo sokuphanziswa, wokunikela ingcwele nomkhosi ukuze kunyathelwe phantsi? Waza wathi kum, Koda kube ziintsuku ezingamawaka amabini anamakhulu amathathu; yandule ke ingcwele ihlanjululwe. Daniyeli 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Isiprofeto seminyaka engamawaka amabini anamakhulu amathathu, esaphela ngexesha elinye nesiprofeto seminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini esaqala ngowama-677 BC, sasichaza ukunyathelwa phantsi kwengcwele njengoko kuchaziwe kuDaniel 8:13, 14. Isiprofeto sokuchithachithwa kukaYuda ngowama-677 BC sasingandulelwa ziintlaselo ezintathu zikaNebhukadenetsare, yaye eso siprofeto saphela ekufikeni komyalezo wesithathu ngomhla wama-22 kuOktobha, 1844.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Ezi ziprofeto zimbini zeminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini, eziphela ngokulandelelana ngo-1798 nango-1844, zibonakalisa iminyaka engamashumi amane anesithandathu yokwakhiwa kwesiseko setempile yamaMillerite. UMoses wachitha iintsuku ezingamashumi amane anesithandathu efumana imiyalelo yokwakha itempile, ukulungiswa ngokutsha kwetempile kaHerode ngexesha likaKristu kwathabatha iminyaka engamashumi amane anesithandathu, eyaphela ngomnyaka wokubhaptizwa kukaKristu. Ukusuka ekubhaptizweni kwakhe waya entlango iintsuku ezingamashumi amane, yaye ekubuyeni kwakhe wayihlambulula itempile okokuqala, baza amaYuda aphikisanayo afuna ukwazi ukuba wayenza loo nto ngaliphi igunya.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

Ke kaloku ipasika yamaYuda yayikufuphi, waza uYesu wenyuka waya eYerusalem, wafika etempileni wafumana abo bathengisa iinkomo nezimvu namahobe, nabatshintshi bemali behleli khona; waza, akuba enze isabhokhwe ngeentsontelo ezincinane, wabakhuphela bonke ngaphandle kwetempile, nezimvu neenkomo; wayichitha imali yabatshintshi, wazibhukuqa neetafile; waza wathi kwabo bathengisa amahobe, Zisuseni ezi zinto apha; musani ukuyenza indlu kaBawo ibe yindlu yorhwebo. Baza abafundi bakhe bakhumbula ukuba kubhaliwe kwathiwa, Ukutshiseka kwendlu yakho kundidlile. Athi ke amaYuda amphendula, athi kuye, Nguwuphi na umqondiso osibonisayo, ekubeni uzenza ezi zinto? UYesu waphendula wathi kubo, Yiqhobosheni le tempile, ndize ndiyivuse ngeentsuku ezintathu. Athi ke amaYuda, Le tempile yakhiwa iminyaka emashumi mane anamithandathu, uze wena uyivuse ngeentsuku ezintathu na? Ke yena wayethetha ngetempile yomzimba wakhe. Ngoko ke, akuba evukile kwabafileyo, abafundi bakhe bakhumbula ukuba wayetshilo oku kubo; bakholwa sisibhalo, nelizwi awalithethayo uYesu. Yohane 2:13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Itempile kaMiller yamiswa kwiminyaka engamashumi amane anesithandathu ukususela ngo-1798 ekupheleni kwesiprofeto sokuqala seminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini, yaza yaphela kwiminyaka engamashumi amane anesithandathu kamva ekuzalisekeni kwesiprofeto sesibini seminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini ngo-1844. Loo minyaka ingamashumi amane anesithandathu yaqala ngokufika kwengelosi yokuqala yaza yaphela ngokufika kwengelosi yesithathu, kuba uKristu wathi itempile yaKhe yayiya kuvuswa ngeentsuku ezintathu. Ukuba anivumi ukubona ezi nyaniso, kungenxa yeengxaki ezimbini eziphambili, ngaphezu kweengxaki ezinokubakho entliziyweni engavumiyo nengaguqukanga. Ingxaki yokuqala yeyokuba anivumi ukusondela eLizwini lesiprofeto ngokwembono yokuba imbali iyaziphinda. Aningabo abalandeli bembali-nkcazo. Enye ingxaki kukungakwazi ukusebenzisa amazwi angokomfuziselo abhaliweyo ngaphakathi kweLizwi likaThixo ngeLizwi likaThixo. Iziqalo zazo zonke ezi ziprofeto zichaza isiphelo, yaye zisoloko zichaza okungaphezulu kakhulu kuneembali eziphindaphindayo kuphela.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

IBhayibhile ithi singumgangatho wetempile kaMoya oyiNgcwele, yaye itempile yomzimba yenziwe ziikhromosom ezingamashumi amane anesithandathu. Izazinzulu ezifundisisa ezo khromosom zingamashumi amane anesithandathu zisixelela ukuba iikhromosom ezingamashumi amabini anesithathu zesini sobudoda nezingamashumi amabini anesithathu zesini sobufazi zisongekwe zijikeleze iprotheni emile njengomnqamlezo.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

KuDaniyeli ishumi elinesibini kukho iziprofeto zexesha ezintathu ezinxulumeneyo; esokuqala sibhekisa ekusasazweni kwamandla abantu abangcwele, nto leyo emela “amaxesha asixhenxe” kaLevitikus amashumi amabini anesithandathu. Ukusasazwa kwamandla abantu abangcwele okwazalisekiswa ngabo kwakuyiminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini, ukanti kuDaniyeli ishumi elinesibini kubhekiswa kuphela kwisiqingatha sokugqibela selo xesha. Kubonisa uDaniyeli engayiqondi into eyayithethwa sisibhengezo eso.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

Ndaza ndeva indoda eyayambethe ilinen emhlophe, eyayiphezu kwamanzi omlambo, xa yaphakamisa isandla sayo sokunene nesandla sayo sokhohlo yasiya ezulwini, yafunga ngoya uphilayo ngonaphakade, yathi, kuya kuba lixesha, namaxesha, nesiqingatha; yaye xa ithe yagqiba ukusasaza amandla abantu abangcwele, ziya kuba zigqityiwe zonke ezi zinto. Ndeva ke, andaqonda; ndaza ndathi, O Nkosi yam, siya kuba yintoni na isiphelo sezi zinto? Daniel 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

UDaniyeli ishumi elinesibini ubonakalisa isigidimi esityhilwayo ngexesha lesiphelo, elalingu-1798. Kule ndima uDaniyeli umele uWilliam Miller, olona phawu luphambili lwezilumko kuloo mbali. UMiller waqala wakhokelwa kwisiprofeto seminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini seLevitikus amashumi amabini anesithandathu, yaye kwiindima zesixhenxe nezesibhozo umele izilumko ekufuneka zidityanise inyaniso yokuba ukusasazwa kweminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini ngokuqinisekileyo kuchongwa njengokusasaza kukaThixo abantu baKhe.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Ukuba ke, ngenxa yako konke oku, anisandul’ ukundiphulaphula, ndiya kongeza ukunohlwaya kwenu ngokuphindwe kasixhenxe ngenxa yezono zenu. Ndiya kulwaphula ukhukhumeleko lwamandla enu; ndize ndenze izulu lenu libe njengentsimbi, nomhlaba wenu ube njengobhedu. Levitikus 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

“Ikratshi” yamaSirayeli amandulo yaba xa avunyelwayo ukwala uThixo njengoKumkani wawo aze akhethe ukumkani ongumntu. Ikratshi lawo, elandulela ukuwa (IMizekeliso 16:18), laliyiminqweno yawo yokuba njengazo zonke izikumkani ezinqula izithixo ezazingqongile. Ukususwa kuqala kobukumkani basentla, kwalandela obasemazantsi, kwaba kukusasazwa kwamandla (ukumkani) ngowama-723 BC nangowama-677 BC ngokwahlukeneyo.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

UMiller wayemela izilumko ezaqonda ukwanda kolwazi olwavulwa kwimiqondiso kwiivesi ezingaphambili zikaDaniyeli ishumi elinesibini, yaye kwiivesi zesixhenxe nesesibhozo umelwe njengongaluqondiyo unxulumano lweminyaka eliwaka elinamakhulu amabini anamashumi amathandathu neminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini yokuchithachithwa kwabantu bakaThixo. UDaniyeli umele abantu bakaThixo ekupheleni kobu-Adventist, kwakunye noMiller ekuqaleni kobu-Adventist. Ekupheleni kobu-Adventist, ikho le ngxaki inye, kuba njengoko ubu-Adventist babubekela bucala ukuqonda kukaMiller “kwamaxesha asixhenxe,” banyanzeleka ukuba bachonge kuphela iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu njengeXesha Lobumnyama. Izilumko ekugqibeleni zazine ngxaki efanayo yokusombulula njengoko kubonakaliswa nguDaniyeli noMiller. Kutheni kusetyenziswa isigama sikaLevitikus amashumi amabini anesithandathu ukubonisa amaxesha amathathu anesiqingatha endaweni yamaxesha asixhenxe?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

UMiller akazange awuxolelanise ngokupheleleyo lo mbandela unzima, kodwa ngowe-1856 kwavezwa “ukukhanya okutsha kwesiprofeto” kokugqibela kuthotho lwamanqaku amathandathu angazange agqitywe, achaza amaxesha asixhenxe njengamela iminyaka emithathu nesiqingatha yeRoma yobuhedeni inyathela uSirayeli kaThixo ongokoqobo, ilandelwe yiminyaka emithathu nesiqingatha yeRoma yobupopu inyathela uSirayeli wokomoya. Kwiminyaka esixhenxe kamva, ubuAdventist balukhaba ngokuphandle lonke ukhanyiselo lwamaxesha asixhenxe, ngaloo ndlela belungiselela lo mbandela unzima kwabalumkileyo ngexesha lesiphelo ngowe-1989, xa, njengoko kuchaziwe kuDaniyeli isahluko seshumi elinanye, ivesi yamashumi amane, amazwe awayemela lowo wayesakuba yiSoviet Union atshayelwa kude bubupopu neUnited States.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

Ukukhanya kokuqala okunikiweyo kuMiller kwalahlwa ngowe-1863, yaye ukukhanya kokugqibela ngalo mbandela kwanikelwa nguHiram Edson kwezo nqaku zintandathu. Ezo nqaku zayekwa, yaye kwiminyaka esixhenxe (amaxesha) kamva amandla kaSirayeli wale mihla abekelwa bucala ukuze alingise iicawa zonqulo-zithixo ezazithe kwiminyaka embalwa engaphambili zachongwa ngokuchanekileyo njengeentombi zaseBhabheli. Amaxesha asixhenxe eLevitikus 26, njengemfundiso yesiprofeto, aba lilitye lesikhubekiso, yaye ikratshi likaSirayeli wamandulo, njengoko limelwe ngumnqweno wabo wokuba uSawule abalawule njengokumkani, laphindwa. UYesu umela isiphelo ngesiqalo.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Incwadi kaDaniyeli ikwachonga isiprofeto seminyaka eliwaka elinamakhulu amabini anamashumi asithoba, kunye nesiprofeto seminyaka eliwaka elinamakhulu amathathu anamashumi amathathu anesihlanu, ezithi zombini ziqale ekususweni “kokwemihla ngemihla” ngowama-508. Ukususwa “kokwemihla ngemihla” kumela ukususwa kokumelana kweRoma yobuhedeni nokunyuka kwamandla opapa ngowama-538. Kwakukho ixesha lotshintsho lweminyaka engamashumi amathathu phambi kokuba amandla opapa abekwe etroneni yomhlaba ngowama-538, yaye ke iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu eseleyo iphela ngowe-1798. Iminyaka engamashumi amathathu yotshintsho ukusuka kobunye ubukumkani ukuya kobulandelayo ichonga iminyaka yokugqibela yolawulo lopapa ekhokelela ekubekweni kobukumkani besithandathu besiprofeto seBhayibhile etroneni yomhlaba ngowe-1798. Ukuqala kwesiprofeto seminyaka eliwaka elinamakhulu amabini anamashumi asithoba kuchonga utshintsho ukusuka kobunye ubukumkani besiprofeto seBhayibhile ukuya kubukumkani obulandelayo besiprofeto seBhayibhile, njengoko kunjalo nangokuphela kweso siprofeto.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Isiprofeto seminyaka eliwaka elinamakhulu amathathu anamashumi amathathu anesihlanu, esaqala ekususweni “kokwemihla ngemihla” ngowama-508, siphela ngowe-1843.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

Kwaye ukususela kwixesha lokuba umbingelelo wemihla ngemihla ususwe, kwanokumiselwa kwesikizi esenza incithakalo, kuya kubakho iwaka elinamakhulu amabini anamashumi alithoba emihla. Unoyolo lowo ulindayo, aze afikelele kumawaka amawaka amathathu anamakhulu amathathu anamashumi amathathu anesihlanu emihla. Daniel 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Isiprofeto seminyaka eliwaka elinamakhulu amathathu anamashumi amathathu anesihlanu saphela ngowe-1843, yaye uDaniyeli uthi abo “balindayo” ngexesha eso siprofeto siza kuzaliseka baya kusikelelwa. UDade White usitsho ngolu hlobo.

“Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“Anoyolo amehlo awabona izinto ezabonwayo ngo-1843 nango-1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Umyalezo wanikelwa. Kwaye akufuneki kubekho kulibaziseka ekuwuphindeni umyalezo, kuba imiqondiso yamaxesha iyazaliseka; umsebenzi wokuvala umele wenziwe. Umsebenzi omkhulu uya kwenziwa ngexesha elifutshane. Kungekudala kuya kunikelwa umyalezo ngokumiselwa kukaThixo oya kukhula ube sisikhalo esikhulu. Wandula ke uDaniyeli eme esabelweni sakhe, anikele ubungqina bakhe.” Manuscript Releases, volume 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Ngako oko, ukuqala kwesiprofeto seminyaka eliwaka elinamakhulu amathathu anamashumi amathathu anesihlanu kuchaza utshintsho olusuka kunqulo lobuhedeni lusiya kunqulo lobupopu, ngaloo ndlela kuchazwa utshintsho olusuka kubuProtestanti lusiya kubuProtestanti bamaMillerite.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Abo ma-Adventist abazalayo iinyaniso ezisisiseko zobu-Adventist, bayazigatya zonke iziprofeto zexesha ezavezwa ngamaMillerite, kwaneminyaka engamawaka amabini anamakhulu amathathu kaDaniyeli 8:14. Basenokuyiphika kakhulu le nyaniso, kodwa kunokuboniswa ngokwengqiqo ukuba le nyaniso iyinyaniso; kodwa ingongoma yam ngoku yahlukile, ngoko ke ndiya kuyishiya okwangoku njengoko sizama ukusondeza eli nqaku esiphelweni.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Ukusasazwa “kwelizwe elizukileyo” lakwaYuda ngowama-677 BC kumela ukunyathelwa phantsi “komkhosi” kuDaniyeli 8:13, 14, yaye kubhekisa ekusekweni kwelizwe elizukileyo langoku, iUnited States. Iminyaka engamawaka amabini anamakhulu amathathu yale miqolo ikwaminye yaqala ngowama-457 BC, yaye imela ukunyathelwa phantsi “kwengcwele.”

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Ndaza ndeva omnye ongcwele ethetha, yaza enye ingcwele yathi kuloo ngcwele ithile yayithetha, Koda kube nini na umbono ongombingelelo wamaxesha onke, nowokreqo oluyinkangala, wokunikela ingcwele nomkhosi ukuba kunyathelwe phantsi? Yathi kum, Koda kube ziintsuku ezingamawaka amabini anamakhulu amathathu; yandule ke ihlanjululwe ingcwele. Daniyeli 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

677 BC no-457 BC zizihla ezinxulunyaniswe lulwalamano lwabantu bakaThixo nengcwele kaThixo. UThixo wabuyisa umkhosi nengcwele ndawonye ngexesha elinye ngomhla wama-22 kuOktobha, 1844. Iminyaka engamakhulu amabini anamashumi amabini ephakathi ko-677 BC no-457 BC ifuzisela ixesha apho uThixo amisela khona umqondiso wendlela omela ukwanda kokukhanya. Ngomhla wama-22 kuOktobha, 1844 ukukhanya kwengelosi yesithathu kwafika, ukukhanya kwengcwele kwaqalisa ukukhanya, kwaye kwakukho umkhosi apho wokuvakalisa olo khanyiso.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

Kumgca wesiprofeto esichaza imfazwe ephindwe kathathu uSathana noKristu ababandakanyeka kuyo, kwaveliswa iBhayibhile yeKing James ka-1611. Kanye kwiminyaka engamakhulu amabini anamashumi amabini emva koko, ngowe-1831, uWilliam Miller wapapasha umyalezo wakhe okokuqala ngqa:

“For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

“Kwiminyaka esithoba uWilliam Miller wayeqinisekile ukuba wayefanele ukuhambisa isigidimi sakhe emabandleni; kodwa walinda, enethemba lokuba igunya elithile elamkelweyo liya kuvakalisa iindaba ezimnandi zoMsindisi oza kufika kungekudala. Ngokulinda ngolo hlobo, wabonakalisa nje ubunyani besigidimi; babenegama lokuba bayaphila, kanti babesifa ngokukhawuleza. Ngowe-1831 uMiller wanikela intetho yakhe yokuqala ngeziprofeto.” Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

UThixo wazikhusela iitekisi zantlandlolo ezingcwele nezichanekileyo ezasetyenziswa ekuvelisweni kweBhayibhile. Waza ke wayivelisa iBhayibhile Yakhe ngowe-1611. Emva koko wavusa umthunywa owayeya kusebenzisa imigaqo efumanekayo, ephuma, yaye emiselweyo ngaphakathi kweBhayibhile ukuze kuveliswe isigidimi sengelosi yokuqala. Ngowe-1831, isigidimi sikaMiller samiselwa ngokusesikweni, njengoko isigidimi kwimbali kaKristu samiselwa ngokusesikweni nguYohane umBhaptizi, njengoko isigidimi simiselwe ngokusesikweni kuyo yonke intshukumo yohlaziyo. Isigidimi sikaMiller, isigidimi sengelosi yokuqala esazisa ukuvulwa komgwebo, sixhaswa ngokuthe ngqo kukusetyenziswa kwexesha lesiprofeto seminyaka engamakhulu amabini anamashumi amabini. Sasisiso isigidimi sesilumkiso ekuqaleni kobukumkani besithandathu besiprofeto seBhayibhile—iUnited States.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

Ngo-1996, kwaqala ulungiselelo lwe-Future for America, yaye umyalezo wengelosi yesithathu owawutyhilwe ngo-1989, umyalezo ochaza ukuphiliswa kwenxeba elibulalayo lobupopu nomthetho weCawa osondelayo, wapapashwa kwimagazini enesihloko esithi, The Time of the End. Umyalezo ekupheleni kobu-Adventist wenziwa waba sesikweni kanye njengoko umyalezo ekuqaleni wawenziwe waba sesikweni. Ekuqaleni umyalezo wawuxhonywe phezu kwexesha yaye wawumela ukuqhubela phambili ngakumbi kweenyaniso eziqulethwe kwiLizwi likaThixo. Ngo-1996, kwiminyaka engamakhulu amabini anamashumi amabini emva kokuzalwa kwe-United States ngo-1776, umyalezo ekupheleni kobu-Adventist wenziwa waba sesikweni yaye wamela ukuqhubela phambili ngakumbi kwemiyalezo yeengelosi ezintathu.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Njengoko sijongana nembali ehambelanayo yophondo lweRiphabhlikhi nophondo lwamaProtestanti kwimbali yobukumkani besithandathu besiprofeto seBhayibhile, kufuneka kuqondwe ukuba ngubani uphondo lwamaProtestanti nokuba ngubani na olungelulo.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Zimiseleni ukuba uziveze kuThixo uvunyiwe, ungumsebenzi ongenasizathu sakuhlazeka, ulahlule ngokufanelekileyo ilizwi lenyaniso. Ke wona amazwi angahloneliyo uThixo, alambathileyo, waphephe; kuba aya kwanda aye kukungahloneli uThixo ngakumbi. 2 Timoti 2:15, 16.