And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Kananjalo ngaloo maxesha abaninzi baya kusukuma bamelane nokumkani wasezantsi; kananjalo nabaphangi babantu bakowenu baya kuzinyusa ukuze baqinisekise umbono; kodwa baya kuwa. Daniyeli 11:14.
The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.
Ukuchongwa ngokuchanekileyo kwamandla emihla yokugqibela amelwe njengeRoma yanamhlanje, yaye ke ngoko amandla “amisela umbono,” kubalulekile yaye kunxulumene nosindiso. Oku kumela inxalenye yenkqubo yokugqibela yokuvavanywa kwekhulu elinamashumi amane anesine amawaka. Igama elithi “umbono” kule ndima lelona gama linye lesiHebhere uSolomon awakhetha xa wayechaza isizathu sokuba abantu bakaThixo batshabalale.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Apho kungekho mbono, abantu bayatshabalala; kodwa lowo uwugcinayo umthetho, unoyolo. IMizekeliso 29:18.
All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers, In the verse there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.
Bonke abaprofeti bathetha ngokungqalileyo ngakumbi ngemihla yokugqibela kunanalo naliphi na elinye ixesha lembali engcwele, yaye isilumkiso sikaSolomon ngokuphathelele imfuneko yokuba nom“bono” sisigqibo sobomi nokufa. Inyaniso isoloko yahlula yaye ivelise iindidi ezimbini zabanquli. Kule ndinyana kukho udidi olutshabalalayo, kwakho nodidi oluthi ngovuyo lugcine umthetho. Kufanele kuqatshelwe, nangona kunjalo, ukuba isiluleko sikaSolomon sibekwe kumongo wempikiswano engokwe“nyaniso.” Sikwanjalo nakumongo womzekeliso weentombi ezilishumi, kuba umzekeliso weentombi ezilishumi ungumzekeliso oyintloko wamava abantu bakaThixo ngemihla yokugqibela.
A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.
Isidenge sivakalisa yonke into esengqondweni yaso; kodwa isilumko siyibamba de kube semva. Ukuba umlawuli ephulaphula ubuxoki, bonke abakhonzi bakhe bangabakhohlakeleyo. Ihlwempu nendoda enenkohliso badibana kunye; uYehova ukhanyisela omabini amehlo abo. Ukumkani ogweba amahlwempu ngokuthembeka, itrone yakhe iya kumiswa ngonaphakade. Intonga nokukhalima kuzisa ubulumko; kodwa umntwana oyekelwe kuye uzisa unina ehlazweni. Xa abangendawo besanda, ukreqo luyanda; kodwa amalungisa aya kubona ukuwa kwabo. Mqondise unyana wakho, aze akunike ukuphumla; ewe, uya kunika umphefumlo wakho uyolo. Apho kungekho mbono, abantu bayatshabalala; kodwa lowo uwugcinayo umthetho, unoyolo yena. IMizekeliso 29:11–18.
It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.
Asiyonjongo ukukhombe ngomnwe abo basenokubambelela ekuqondeni okwahlukileyo kweRoma yanamhlanje kunoko ndinako. Injongo yam kukubonisa ukuba uSolomon uthetha ngeendidi ezimbini zabanquli, azichaza ngokuba “sisilumko” kunye “nesidenge.” “Isidenge” sikwachongwa kwakhona njengalo “ongendawo.” Iintombi ezilumkileyo neezisidenge zomzekeliso nazo zichongwa kumgca wesiprofeto kaDaniyeli isahluko seshumi elinesibini njengezilumkileyo nabangendawo.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Baninzi baya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abakhohlakeleyo baya kwenza ngobukhohlakele: yaye akukho namnye kwabakhohlakeleyo uya kuqonda; kodwa izilumko ziya kuqonda. Daniyeli 12:10.
Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”
USolomon noDaniel bayavumelana omnye nomnye, kuba bonke ubungqina besiprofeto buyahambelana ngemihla yokugqibela. Izilumko ziyakuqonda “ukwanda kolwazi.”
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.
Abo banobulumko baya kukhazimla njengokuqaqamba kwesibhakabhaka; nabo baguqulela abaninzi ebulungiseni baya kukhazimla njengeenkwenkwezi ngonaphakade kanaphakade. Ke wena, Daniyeli, wavale la mazwi, uyitywine incwadi, kude kube lixesha lesiphelo; abaninzi baya kuhambahamba benyuka besihla, nolwazi luya kwanda. Daniyeli 12:3, 4.
Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.
Ivesi yeshumi ichaza inkqubo yovavanyo enamanyathelo amathathu ecoca iintombi, ezibizelwe ukuba zibe phakathi kwekhulu elinamashumi amane anesine amawaka. Kuzo zombini ezi meko, inkqubo yokucocwa neyokuvavanywa isekelwe ekubeni iintombi ziyakuqonda kusini na ukwanda kolwazi (umbono) olwatyhilwa ngexesha lokuphela ngo-1989.
“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”
“Ixesha lokuphela” ngemihla yokugqibela lalingo-1989, xa iindinyana ezingamashumi amane ukuya kwamashumi amane anesihlanu zikaDaniyeli ishumi elinanye zatyhilwayo. Kwase kusungulwa ngelo xesha ukuba umxholo wezo ndinyana yayikukunyuka kokugqibela nokuwa kokugqibela kokumkani wasemntla. Kwase kusungulwa ngelo xesha ukuba ukumkani wasemntla kwezo ndinyana ngamandla obuPopu emihla yokugqibela. Impefumlelo ayize isebenzise ibinzana elithi “IRoma Yangoku.” Elo binzana laqanjwa ndim, ukumela amandla obuPopu emihla yokugqibela, kuba ngokwesiprofeto “yangoku” imele imihla yokugqibela. UEllen White akazange asebenzise ibinzana elithi “IRoma Yangoku.”
There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.
Kukho iimbono ezingachanekanga malunga nokuba ukumkani wasemntla umele bani kwiivesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, kodwa kukho ukuqonda okukodwa kuphela okuchanekileyo. Ukuqonda okuthi ukumkani wasemntla kwezo vesi ngamandla obupopu kwafunyanwa kumangqina amaninzi esiprofeto. Ivesi yamashumi amane iqala ngokuchonga ubupopu busamkela inxeba elibulalayo ngowe-1798, emva koko iivesi zamashumi amane ananye ukuya kumashumi amane anesithathu zichonga iintshukumo ezibandakanyekileyo ekuphilisweni kwelo nxeba libulalayo. Ivesi yamashumi amane anesine ichaza isigidimi esicaphukisa ubupopu size sikhokelele kwivesi yamashumi amane anesihlanu, xa amandla obupopu efikelela esiphelweni sawo sokugqibela nesipheleleyo. Umbono owatyhilwayo ngowe-1989 ngumbono wokunyuka nokuwiswa kokugqibela kwamandla obupopu ngemihla yokugqibela. Loo mbono kukwanda kolwazi oluvelisa luze lubonakalise iindidi ezimbini zabakhonzi, ngokusekelwe ekwamkeleni kwabo okanye ekulaleni kwabo ulwazi olufumaneka kwezo vesi.
According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?
Ngokweso sahluko sinye kanye apho ukwanda kolwazi kwatyhilwayo ngowe-1989, “abaphangi babantu bakho,” “abaziphakamisayo” baze ekugqibeleni “bawe,” bangumfuziselo omisela “umbono.” Ekuhluzweni kokugqibela, umbuzo wokuqala wokuvavanya ngulo wokuba ngubani omelwe “njengabaphangi babantu bakho,” kuba bangumfuziselo wesiprofeto omisela “umbono.” Ngaba abaphangi ngamagunya obupopu, okanye ngaba yi-United States?
The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.
Iincwadi zikaDaniyeli neSityhilelo ziyincwadi enye, zimele amangqina amabini omgca omnye wesiprofeto. UDaniyeli sisiqalo, kanti iSityhilelo sisiphelo, yaye kunye zimele amangqina amabini enyaniso etyhilwayo ngexesha lesiphelo ngowe-1989.
Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.
UDaniyeli uchaza inkqubo yokuhlanjululwa eyaveliswa xa iNgonyama yesizwe sakwaYuda yavula amatywina kwiindima zamashumi amane ukuya kwamashumi amane anesihlanu ngonyaka ka-1989. Ngelo xesha kwaqalisa inkqubo yokuvavanywa ukuze kuqinisekiswe kwaye kubonakaliswe ukuba ngoobani na abaya kuba “ngababingeleli” abenza abantu bomnqophiso abangamakhulu alikhulu anamashumi amane anesine amawaka ngemihla yokugqibela. UHoseya wongeza ngokuthi abo balandulayo ukwanda kolwazi lwemihla yokugqibela abayi kuba ngabanye bababingeleli abenza loo makhulu alikhulu anamashumi amane anesine amawaka.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Abantu bam batshatyalaliswa ngenxa yokuswela ukwazi; ngenxa yokuba ukulahlile ukwazi, nam ndiya kukulahla, ukuze ungabi ngumbingeleli kum; ekubeni uwulibele umthetho kaThixo wakho, nam ndiya kubalibala abantwana bakho. Hosea 4:6.
The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.
Incwadi yeSityhilelo ibonisa ukuba ulwazi olutyhiliweyo, noluye lwaliwa liqela elinye, lufeza ukwaliwa kwalo kanye ngaphambi kokuba ixesha lovavanyo livale.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Waza wathi kum, Musa ukuwatywina amazwi esiprofeto sale ncwadi; kuba ixesha lisondele. Lowo ungenabulungisa, makaqhubeke engenabulungisa; nalowo ongcolileyo, makaqhubeke engcolile; nalowo ulilungisa, makaqhubeke elilungisa; nalowo ungcwele, makaqhubeke engcwele. IsiTyhilelo 22:10, 11.
The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.
Imbali yamaMillerite ibonisa imbali yamawaka alikhulu anamashumi amane anesine amawaka, yaye kunye amaMillerite kunye namawaka alikhulu anamashumi amane anesine amawaka amela isiqalo nesiphelo sesigidimi nomsebenzi weengelosi ezintathu zeSityhilelo isahluko seshumi elinesine. Ezi mbali zihambelanayo zichonga iziganeko ezinxulumene nokuvalwa kwexesha lovavanyo. Umsebenzi wazo zombini ezi mbali ube ngumfuziselo kuEliya nakuYohane umBhaptizi.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229, 230.
“Ngokungcangcazela, uWilliam Miller waqalisa ukutyhila ebantwini iimfihlelo zobukumkani bukaThixo, ekhokela abamvayo ehla nabo ngeziprofeto ukuya ekubuyeni kwesibini kukaKristu. Ngawo onke amanyathelo omzamo wakhe wafumana amandla. Njengokuba uYohane umBhaptizi wabhengeza ukuza kokuqala kukaYesu waza walungiselela indlela yokuza kwaKhe, ngokunjalo noWilliam Miller nabo bahlanganyela naye babhengeza ukuza kwesibini koNyana kaThixo.” Early Writings, 229, 230.
The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.
Umyalezo wamaMillerite waqaphela “iziganeko” ezinxulumene nokuvalwa kwexesha lovavanyo, njengoko zimelwe bobabini uEliya noYohane umBhaptizi.
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Kwakuyimfuneko ukuba abantu bavuswe bazi ingozi yabo; ukuba bavuselelwe ukuba balungiselele iziganeko ezinzulu ezinxulumene nokuvalwa kwexesha lobabalo.” The Great Controversy, 310.
In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”
Ngowe-1989, ngokuwa kweSoviet Union, inxalenye yencwadi kaDaniyeli eyayinxulumene nemihla yokugqibela yatyhilwa, kwaza kwaqalisa inkqubo yokuvavanywa. Olu vavanyo lwalusekelwe ekukwazini okanye ekungakwazini kwabantu bakaThixo ukuqonda okanye ukwala ukwanda kolwazi olumelwe ziindinyana ezintandathu zokugqibela zesahluko seshumi elinanye sikaDaniyeli; iindinyana ezikhokelela kwindinyana yokuqala yesahluko seshumi elinesibini, echaza “ukuvalwa kwexesha lovavanyo.” Umyalezo “weziganeko ezinxulumene nokuvalwa kwexesha lovavanyo” waza watyhilwa, kwaqalisa nomsebenzi wabo babengabaviwa bokuba “ababingeleli” bamakhulu alikhulu anamashumi amane anesine amawaka. Umsebenzi wabo wawukukuba “baqonde” baze bavakalise umyalezo omelwe yile ndawo yesiBhalo. Umyalezo nomsebenzi wamakhulu alikhulu anamashumi amane anesine amawaka, yayikukubeka phambi kwabantu umyalezo otyhiliweyo ukuze kuvuswe abantu “balungiselele iziganeko ezinzulu ezinxulumene nokuvalwa kwexesha lovavanyo.”
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.
“Namhlanje, ngomoya nangamandla kaEliya nokaYohane umBhaptizi, izithunywa ezimiselwe nguThixo zibizela ingqalelo yehlabathi elijongene nomgwebo kwiziganeko ezinzulu eziza kwenzeka kungekudala ngokunxulumene neeyure zokugqibela zovavanyo nobonakalo bukaKristu Yesu njengoKumkani wookumkani neNkosi yeenkosi. Kungekudala wonke umntu uya kugwetywa ngenxa yezenzo ezenziwe esemzimbeni. Iyure yomgwebo kaThixo ifikile, yaye phezu kwamalungu ebandla laKhe emhlabeni kuphumla uxanduva olunzulu lokulumkisa abo beme, ngokungathi kunjalo, kanye emaphethelweni entshabalalo engunaphakade. Kuyo yonke indoda nomfazi emhlabeni wonke oya kunika ingqalelo kufuneka zicaciswe ngokupheleleyo izimiso ezisemngciphekweni kwimbambano enkulu eqhutywayo, izimiso ekuxhomekeke kuzo iziphelo zoluntu lonke.” Prophets and Kings, 715, 716.
The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.
Imbali kaYohane uMbhaptizi noKristu, kwanjalo nembali yamaMillerite, ibonakalisa isigidimi nomsebenzi wabalikhulu elinamashumi amane anesine amawaka. Bobabini uYohane noKristu babesazi ukuba isigidimi sabo simele ukuvalwa kwexesha lovavanyo.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Ke kaloku xa wabonayo abaninzi kubaFarisi nabaSadusi besiza kubhaptizo lwakhe, wathi kubo, Nzalandini yamaphimpi, ngubani onilumkisileyo ukuba nibaleke kumsindo ozayo? Mateyu 3:7.
Christ represented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.
UKristu wayemele ukutshatyalaliswa kweYerusalem, olo tshabalalo lunye uYohane awayelumkise amaYuda aphikisanayo ngalo njengolusondelayo. UYesu walusebenzisa olo tshabalalo njengomfuziselo “wengqumbo” eqala xa Yena, njengoMikayeli, esukuma kuDaniyeli isahluko seshumi elinesibini, ivesi yokuqala.
“Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.
“UKristu wabona eYerusalem umqondiso wehlabathi eliqiniswe kukungakholwa nokuvukela, nelikhawuleza ukuya kuhlangabezana nezigwebo zikaThixo ezibuyekezayo. Iintlungu zohlanga oluwileyo, zicinezele emphefumlweni waKhe, zanyanzela emilebeni yaKhe eso sikhalo sikrakra ngokugqithiseleyo. Wabona imbali yesono ibhalwe ekubandezelekeni kwabantu, ezinyembezini, nasegazini; intliziyo yaKhe yashukunyiswa yimfesane engenasiphelo ngenxa yabo babandezelekileyo nabasokolayo emhlabeni; wanqwenela ukubakhulula bonke. Kodwa nesandla saKhe sasingenakuwubuyisela umva umkhukula weentsizi zabantu; bambalwa ababeya kufuna kuYe uMthombo wabo wokuphela woncedo. Wayekulungele ukuthulula umphefumlo waKhe ekufeni, ukuze asondeze usindiso kubo; kodwa bambalwa ababeya kuza kuYe ukuze babe nobomi.”
“The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.
“Ubungangamsha bezulu buneenyembezi! uNyana kaThixo ongenasiphelo ekhathazekile emoyeni, eguqe phantsi ziintlungu ezinzulu! Lo mbono wazalisa lonke izulu ngokumangaliswa. Lo mbono usityhilela ububi obugqithiseleyo besono; ubonisa ukuba kunzima kangakanani na, kwanakuMandla angenasiphelo, ukusindisa abanetyala kwimiphumo yokwaphula umthetho kaThixo. UYesu, ekhangele phantsi kwisizukulwana sokugqibela, walibona ihlabathi lingene enkohlisweni efana naleyo yabangela ukutshatyalaliswa kweYerusalem. Isono esikhulu samaYuda yayikukwala kwawo uKristu; isono esikhulu sehlabathi lamaKristu sasiya kuba kukwala kwalo umthetho kaThixo, isiseko solawulo lwaKhe ezulwini nasemhlabeni. Imimiselo kaYehova yayiya kujongwa ngendelelo ize ithatyathwe njengento engekhoyo. Izigidi ezisemakhamandeleni esono, amakhoboka kaSathana, ezimiselwe ukubandezeleka ukufa kwesibini, zaziya kwala ukuphulaphula amazwi enyaniso ngomhla wokundwendwelwa kwazo. Ubumfama oboyikekayo! ukukhohliswa okumangalisayo!” Imbambano Enkulu, 22.
The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.
Umyalezo wesilumkiso owavakaliswa nguYohane uMbhaptizi kwananguKristu wawungumyalezo wesilumkiso omnye, kanye njengokuba umyalezo wesilumkiso wamaMillerite wawungumyalezo omnye ochaza iziganeko ezinxulumene nokuvalwa kwexesha lovavanyo eziza kuvakaliswa ngabaliikhulu elinamashumi amane anesine amawaka. Amangqina amathathu—uYohane uMbhaptizi, uKristu, namaMillerite—angqina ukuba umsebenzi nomyalezo wabaliikhulu elinamashumi amane anesine amawaka yinkqubo yovavanyo yobomi nokufa ezalisekiswa ngokwandiswa kolwazi olwavulwa ngo-1989. Umyalezo owavulwa ngelo xesha ngumbono wemihla yokugqibela omele ukuqondwa zizilumko ukuba zibe “ngababingeleli” abenza inani labaliikhulu elinamashumi amane anesine amawaka. Ukuba abo bangabagqatswa abawuqondi loo mbono, bachazwa njengabangendawo, okanye njengezidenge, yaye bayatshabalala. Bona nabantwana babo bayaliwa ngokuvumelana nokwala kwabo loo mbono, ongulo kwandiswa kolwazi.
God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.
ILizwi likaThixo lichaza ukuba iRoma ngamandla aziphakamisayo, aphanga abantu bakaThixo, aze emva koko awe aze amise umbono. Umbuzo wokuba iRoma yale mihla ingamandla opapa okanye yi-United States nguvavanyo oluchaza ukuba abo bagqatswa bangaba ziintombi ezilumkileyo okanye ezizizidenge. Olu vavanyo luvavanyo lwesiprofeto oluthatyathwe encwadini kaDaniyeli, oluthi emva koko luqinisekiswe lize luzalisekiswe ngokugqibeleleyo encwadini yeSityhilelo. Umxholo weRoma yale mihla awusosigqibo nje phakathi kwamandla opapa ne-United States, koko ululuvavanyo lokugqibela lwamawaka alikhulu anamashumi amane anesine. Luluvavanyo lwesiprofeto, yaye xa luqondwa ngokuchanekileyo luquka yonke imifuziselo yenkqubo yokugqibela yokuvavanywa ebekwe ngaphakathi kobungqina obungcwalisiweyo besiprofeto sikaThixo.
The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.
Inkqubo yokuvavanywa yexesha likaYohane uMbhaptizi nekaKristu yathatyathwa encwadini kaDaniyeli, njengokuba kwakunjalo nenkqubo yokuvavanywa ngexesha lamaMillerite. Njengovavanyo lwesiprofeto, indlela inyaniso emiselwa ngayo ibaluleke ngokunjalo ukuba abo bavavanywayo bayisebenzise ngokuchanekileyo, njengokuba kubalulekile nje ukubambelela kwimbono echanekileyo yokuba ngubani iRoma yale Mihla. Nokuba kuthathelwa ingqalelo ukuchongwa okuchanekileyo kweRoma yale Mihla, nokuba kusetyenziswa indlela echanekileyo, zombini ezi zinto zovavanyo zifumaneka encwadini kaDaniyeli. KuDaniyeli isahluko sokuqala, uDaniyeli wadlula kwinkqubo yovavanyo enamanyathelo amathathu eqala ngokutya, emva koko uvavanyo olubonakalayo, lulandelwe luvavanyo olwenziwa nguNebhukadenetsare, uphawu lweBhayibhile loKumkani waseMantla, amandla obupopu emihla yokugqibela.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Ke zona ezi ntwana zine, uThixo wazipha ukwazi nobuchule kuko konke ukufunda nobulumko; noDaniyeli wayenokuqonda kuyo yonke imibono namaphupha. Ke kaloku ekupheleni kwemihla awayeyimisile ukumkani yokuba baziswe kuye, umphathi wamathenwa wabangenisa phambi koNebhukadenetsare. Waza ukumkani wathetha nabo; yaye phakathi kwabo bonke akufunyanwanga namnye onjengoDaniyeli, uHananiya, uMishayeli, noAzariya; ngenxa yoko bema phambi kokumkani. Yaye kuzo zonke izinto zobulumko nokuqonda awazibuza ngazo ukumkani, wabafumana bebhetele ngokuphindwe kalishumi kunabo bonke oosiyazi nabavumisi ngeenkwenkwezi ababekubo bonke ubukumkani bakhe. Daniyeli 1:17–20.
“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.
“Ekupheleni kwemihla,” nto leyo ngokwesiprofeto eyimihla yokugqibela xa ikhulu elinamashumi amane anesine amawaka livavanywa, uDaniyeli namadoda amathathu abalulekileyo bafunyanwa “bebalasele ngokuphindwe kalishumi ngaphezu kwabo bonke abenzi bemilingo nabavumisi ngeenkwenkwezi ababekho kubo bonke ubukumkani bakhe,” yaye uDaniyeli waye “enokuqonda kuyo yonke imibono namaphupha.” UDaniyeli umele ikhulu elinamashumi amane anesine amawaka, athi ngemihla yokugqibela aqonde ukwanda kolwazi olafikayo xa uKristu, njengeNgonyama yesizwe sakwaYuda, wayitywina “loo nxalenye yencwadi kaDaniyeli eyayinxulumene nemihla yokugqibela,” ngowe-1989.
Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.
UDaniyeli akazange nje aqonde ngaphezu kwabanye ngokuphathelele amaphupha nemibono; waye “enokuqonda kuyo yonke imibono namaphupha.” Umele abo basebenzisa indlela yomgca phezu komgca, kuba loo ndlela izisa “yonke imibono namaphupha” ndawonye zibe sisigidimi esinye esidibeneyo. Isigidimi esidibanisa onke amaphupha nemibono kumgca omnye wesiprofeto sichaza “iziganeko ezinxulumene nokuvalwa kovavanyo.” Eso sigidimi simiselwa ngumqondiso wesiprofeto oyiRoma yanamhlanje, amandla aziphakamisayo, aphanga abantu bakaThixo, aze awe.
That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.
Loo mandla unokumiselwa kuphela ngokusetyenziswa kwendlela echanileyo yokusebenza. Uninzi lwabo bavuma ukuba bafunda iBhayibhile luyala indlela yomgca phezu komgca, yaye abanye abathi bayayisebenzisa bayiphatha gwenxa imithetho eyakha indlela yomgca phezu komgca. Loo mithetho yaqala ukubhalwa kwiingxelo zoluntu ngamaMillerite, yaye abantu bakaThixo bemihla yokugqibela balumkisiwe kwangaphambili ukuba abo ngokwenene abangabathunywa bengelosi yesithathu baya kusebenzisa imithetho kaWilliam Miller yokutolika isiprofeto.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.
“Abo bazibandakanyileyo ekuvakaliseni umyalezo wengelosi yesithathu bayaziphengulula iZibhalo ngokwesicwangciso esinye awasamkelayo uBawo uMiller.” Review and Herald, November 25, 1884.
William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first (the beginning) truth John identified when He saw Christ was identifying Christ as the Lamb of God that takes away the sins of the world.
UWilliam Miller wayemele ukuqala kweengelosi ezintathu zeSityhilelo ishumi elinesine, yaye wayengumfuziselo kaYohane umBhaptizi, owayesisiqalo somyalezo lowo uKristu wayesisiphelo sawo. UDade White uthelekisa ngokungqalileyo inkqubo yokuvavanywa ukusuka kuYohane umBhaptizi ukuya kuKristu nenkqubo yokuvavanywa yeengelosi ezintathu. UYohane waqalisa umyalezo, yaye akuzange kube kude kube kanye phambi komnqamlezo, xa uKristu wayesele ethabathe abafundi baKhe waya eKesareya Filipi, apho uYesu wongeza iinkcukacha zomyalezo lowo uYohane wayewuqalisile. Inyaniso yokuqala (isiqalo) uYohane awayichazayo xa wabona uKristu yayikukumchaza uKristu njengeMvana kaThixo esusa izono zehlabathi.
These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.
Ezi zinto zenziwa eBhetabhara ngaphaya kweYordan, apho uYohane wayebhaptiza khona. Ngengomso uYohane wabona uYesu esiza kuye, waza wathi, Yabonani iMvana kaThixo, esusa isono sehlabathi. Nguye lo endathetha ngaye ndisithi, Emva kwam kuza indoda ebekwe phambi kwam; ngokuba yayikho ngaphambi kwam. Yohane 1:28–30.
Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.
Kwandula ke kwaqala ixesha lokuvavanywa leminyaka emithathu enesiqingatha elaphela emnqamlezweni. Emva kokuba uYohane ebulewe kungekudala ngaphambi komnqamlezo, uYesu waqalisa ke ukucacisa elo binzana lokuqala likaYohane.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.
Ke kaloku, akufika uYesu emideni yaseKesareya Filipi, wababuza abafundi bakhe, esithi, Bathini na abantu ukuba ndinguye bani mna, Nyana woMntu? Bathi bona, Bambi bathi unguYohane umBhaptizi; bambi bathi unguEliya; bambi bathi unguYeremiya, nokuba ungomnye wabaprofeti. Wathi kubo, Ke nina nithi ndinguye bani na? Waphendula uSimon Petros, wathi, Wena unguKristu, uNyana kaThixo ophilileyo. Waphendula ke uYesu, wathi kuye, Unoyolo wena, Simon Baryona; ngokuba akutyhilelwanga oku yinyama negazi, koko kutyhilwe nguBawo osemazulwini. Nam ke ndithi kuwe, Wena unguPetros, yaye phezu kolu lwalwa ndiya kulakha ibandla lam; namasango esihogo akayi kuloyisa. Ndiya kukunika izitshixo zobukumkani bamazulu; nako konke oya kukubopha emhlabeni, kuya kuba kubotshiwe emazulwini; nako konke oya kukukhulula emhlabeni, kuya kuba kukhululiwe emazulwini. Waza wabawisela umthetho abafundi bakhe wokuba mabangaxeleli bani ukuba unguYesu uKristu. Ukususela ngelo xesha waqala uYesu ukubabonisa abafundi bakhe, ukuba umelwe kukuya eYerusalem, eve ubunzima obuninzi ngenxa yamadoda amakhulu nababingeleli abakhulu nababhali, abulawe, aze avuswe ngomhla wesithathu. Mateyu 16:13–21.
Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.
IKesareya Filipi ligama lePanium ngexesha likaKristu, yaye iPanium ichongiwe kwivesi elandela ivesi yeshumi elinesine kaDaniyeli ishumi elinanye, apho kuziswa khona abaphangi babantu bakho, abaziphakamisayo, kodwa bewe. Umyalezo kaYohane umBhaptizi, ophefumlelweyo nofezekileyo, wawungumyalezo ekuqaleni owawumela umyalezo wamaMillerite, owawumiselwe phezu kwemithetho kaMiller. Umyalezo kaKristu ekupheleni, owakhiwe phezu komyalezo kaYohane waza wawandisa, waza waba ngumfuziselo womyalezo ekupheleni weengelosi ezintathu, oko kukuthi, osekelwe phezu kwemithetho kaMiller neenkcukacha ezongezwa kumyalezo kaMiller xa indlela yomgca phezu komgca ifika esiphelweni.
To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.
Ukufikelela ekuqondeni okungachanekanga komfuziselo omisela umbono nomfuziselo weRoma yanamhlanje kuhambelana nabo kwimbali kaKristu abawulahlayo umyalezo womnqamlezo. Sixelelwa ukuba amaYuda awawulahla umyalezo kaYohane umBhaptizi ayengenako ukuxhamla kwiimfundiso zikaYesu, nokuba imbali yaloo maYuda enza kanye loo nto imela abo bawulahlayo umyalezo wengelosi yokuqala. AmaMillerite azichonga izihange zabantu bakho, endathi kamva ndazibiza ngamazwi athi, “IRoma yanamhlanje,” njengamandla obupapa.
We will continue these considerations in the next article.
Siya kuqhubeka nale miba kwinqaku elilandelayo.