In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, sifting process which is represented as the Messenger of the Covenant in Malachi chapter three cleansing the silver and gold is now under way. In Malachi chapter three it identifies a purging.
Kumanqaku amabini angaphambili ajongene nolo toliko lwabucala oluthi iUnited States ibonakaliswe kwangaphambili ngaba “baphangi babantu bakho” “abamisa umbono” kuDaniyeli isahluko seshumi elinanye ivesi yeshumi elinesine, sacaphula isiqendu esivela esandleni sikaEllen White esasithi, “Amalungu ebandla aya kuvavanywa aze aqinisekiswe ngamnye ngamnye.” Loo nkqubo yokuqinisekiswa, yokuvavanywa, neyokuhlungwa, emelwe njengoMthunywa woMnqophiso kuMalaki isahluko sesithathu ecoca isilivere negolide, ngoku iyaqhubeka. KuMalaki isahluko sesithathu kuchazwa ukuhlanjululwa.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
Yaye uya kuhlala njengomnyibilikisi nowococayo wesilivere; yaye uya kubacoca oonyana bakaLevi, abahlambulule njengegolide nesilivere, ukuze banikele kuYehova umnikelo ngobulungisa. Wandule ke umnikelo wakwaYuda nowaseYerusalem ube mnandi kuYehova, njengemihla yakudala, nanjengakwiminyaka yangaphambili. Malaki 3:3, 4.
Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.
Abo babambelele kwingcamango yokuba iUnited States ingumqondiso omisela umbono baye basilela, okanye abangathandanga, ukuqonda ukuba isigidimi esatyhilwayo ngoJulayi ka-2023 seso sicocayo abagqatswa ukuba babe phakathi kwekhulu elinamashumi amane anesine amawaka. Esinagogeni yaseKapernahum ukucocwa kokugqibela kwekhulu elinamashumi amane anesine amawaka kwafanekiselwa.
“Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.
“UYesu wathetha kubo ngokucacileyo wathi, ‘Kukho abathile kuni abangakholwayo;’ wongeza esithi, ‘Kungoko ndathi kuni, akukho mntu unokuza kuM, ngaphandle kokuba oko anikwe nguBawo waM.’ Wayenqwenela ukuba baqonde ukuba ukuba babengatsalelwanga kuye, kwakungenxa yokuba iintliziyo zabo zazingavulekele uMoya oyiNgcwele. ‘Ke umntu wemvelo akazamkeli izinto zoMoya kaThixo; kuba zibubudenge kuye; kanjalo akanako ukuzazi, ngokuba ziqondwa ngokomoya.’ 1 Korinte 2:14. Kungokholo apho umphefumlo ubona uzuko lukaYesu. Olu zuko lufihlakele, ade, ngoMoya oyiNgcwele, ukholo luvuthwe emphefumlweni.”
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
“Ngokukhalinyelwa esidlangalaleni ngenxa yokungakholwa kwabo, aba bafundi basuka bahlukaniseka ngakumbi noYesu. Bacaphuka kakhulu, yaye benqwenela ukwenzakalisa uMsindisi nokwanelisa ububi babaFarisi, bamjika umva, baza bamshiya ngendelelo. Babesele benze ukhetho lwabo,—bathabatha imbonakalo engenawo umoya, ikhatshu engenambewu. Isigqibo sabo asizange siphinde siguqulwe emva koko; kuba abaphindanga bahamba noYesu.”
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Ifotsholo lakhe lisisesandleni saKhe, yaye uya kulucoca ngokupheleleyo ibala lakhe lokubhulela, aze aqokelele ingqolowa yakhe esiseleni.’ Mateyu 3:12. Eli lalingelinye lamaxesha okucocwa. Ngamazwi enyaniso, umququ wawusahlulwa engqoloweni. Ngenxa yokuba babengamampunge kakhulu, yaye bezigwebela ngokwabo kakhulu ukuba bamkele ukukhalinyelwa, bethanda ihlabathi kakhulu ukuba bamkele ubomi bokuthobeka, abaninzi bamshiya uYesu. Abaninzi basaqhubeka besenza kwaloo nto nanamhla. Imiphefumlo iyavavanywa namhlanje njengokuba kwavavanywa abo bafundi kwisinagoge yaseKapernahum. Xa inyaniso ifikelelwa entliziyweni, bayabona ukuba ubomi babo abuvumelani nentando kaThixo. Bayasibona isidingo sotshintsho olupheleleyo kubo; kodwa abafuni ukuthabatha umsebenzi wokuzincama. Ngoko ke bayacaphuka xa izono zabo zityhilwa. Bemka bekhubekile, kanye njengokuba abafundi bamshiya uYesu, bekrokra besithi, ‘Linzima eli lizwi; ngubani na onokuliva?’” The Desire of Ages, 392.
By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.
Ngawo “amazwi enyaniso” kwakumelwe igolide nesilivere kumzekeliso kaMalaki wokuhlanjululwa kokugqibela kwetempile kwabaliwaka elinamakhulu amane anamashumi amane anesine.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.
Yabonani, ndiya kuthuma umthunywa wam, yaye uya kulungisa indlela phambi kwam; kwaye iNkosi, eniyifunayo, iya kufika ngesiquphe etempileni yayo, lowo ngumthunywa womnqophiso, enivuyela yena: yabonani, uya kuza, utsho uYehova wemikhosi. Kodwa ngubani na onokunyamezela umhla wokuza kwakhe? yaye ngubani na oya kuma xa ebonakala? kuba unjengomlilo womnyibilikisi, unjengesepha yabahlambululi. Malaki 3:1, 2.
All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”
Bonke abaprofeti, kuquka noMalaki, bachaza imihla yokugqibela. Kweyokuqala kula manqaku siwacaphulileyo, i-The 1888 Materials, iphepha 403, sixelelwa oku: “Lowo uphumla enelisekile lulwazi lwakhe lwangoku olungagqibelelanga lweziBhalo, ecinga ukuba luyamanelisa ukuze asindiswe, uphumle enkohlisweni ebulalayo. Baninzi abangaxhotyiswanga ngokupheleleyo ziingxoxo ezisekelwe esiBhalweni, ukuze bakwazi ukuqonda impazamo, baze bagwebe zonke izithethe neenkolelo eziziziyatha ezityatyadulwe njengenyani.” Abo bachongiweyo kwelo candelo linye “asingobafundi beBhayibhile abasondeleyo,” abangazange “bafunde ngenjongo” ezo “ndawo zeziBhalo” apho kukho khona “ukungafani kwezimvo.” Abo kuthethwa kubo “abayifundi iBhayibhile [ukuze] bazenzele okwabo umongo nobutyebi bayo emiphefumlweni yabo. Abavakalelwa kukuba lilizwi likaThixo elithetha kubo. Kodwa, ukuba sifuna ukuqonda indlela yosindiso, ukuba sifuna ukubona imitha yeLanga lobulungisa,” “kufuneka bazifundele ngenjongo iziBhalo.”
The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”
Inqaku lokuqala lachonga ukuba elinye lamaqhekeza omzekelo wabo wesiprofeto olahlekisayo sisicatshulwa esivela kwi-The Great Controversy, esibhala sithi, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Ingcaciso yabo yabucala ithi esi sivakalisi sichonga “Romanism” njengembali edlulileyo, kanti “apostate Protestantism” njengelizwe lanamhlanje. Emva kobungqina begrama obubonisa ukuba ukusetyenziswa kwesi sivakalisi abakwenzayo kuye kwajijwa kwakhutshwa kwintsingiselo yaso echanileyo, abazange babonakalise nakuphi na ukurhoxiswa esidlangalaleni kwalo kusetyenziswa kubuxoki. Enyanisweni, basebenzise kanye eso sicatshulwa ukubhengeza intlanganiso yabo elandelayo ye-zoom. Noko ke, sixelelwa ukuba “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” Akuzange kubekho nzame yokurhoxisa elo bango lobuxoki, nto leyo ebonakala iyingqina lokuba abo bakhuthaza olu kusetyenziswa lulubuxoki “abanakuphanda ngenkuthalo” ukuze “bazi into eyinyaniso.”
From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.
Ukususela ekuqaleni kwale mpikiswano, siye sayisondeza ngokungathi ibingaphezulu kokungavisisani nje phakathi kwenyaniso nempazamo malunga nokuba ngabaphi “abaphangi babantu bakho” abamelwe, yaye ndisabambelele kweso sikhundla. Amanqaku angencwadi kaDaniyeli ayesele efikelele kwinqanaba lenombolo yamakhulu amabini, apho intsingiselo yeevesi zeshumi elinesithathu ukuya kweshumi elinesihlanu zikaDaniyeli ishumi elinanye yayisele ibekwe ngokucokisekileyo nangokuqinileyo. Ezo vesi zimela imbali ukususela kowe-1989 kuse kude kufike umthetho weCawa osondele ukuza, okhoyo kwivesi yamashumi amane kaDaniyeli ishumi elinanye.
We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:
Siye saqonda ukuba loo mbali yimbali efihlakeleyo yevesi yamashumi amane. Siye saqonda kananjalo ukuba xa uDade White esithi “incwadi eyatywinwayo asiyo ISityhilelo, kodwa yileyo nxalenye yesiprofeto sikaDaniyeli enxulumene nemihla yokugqibela,” loo mbali ifihlakeleyo kaDaniyeli isahluko seshumi elinanye ivesi yamashumi amane “yileyo nxalenye yesiprofeto sikaDaniyeli.” Iivesi zeshumi elinesithathu ukuya kweleshumi elinesihlanu zimele inyaniso yesiprofeto etyhilwayo kwimihla yokugqibela. Ezo vesi zintathu ke ngoko zikwamelwe zombini njenge “Sityhilelo sikaYesu Kristu” nange “Ziindudumo Ezisixhenxe” encwadini yeSityhilelo etyhilwayo kanye ngaphambi kokuvalwa kwexesha lovavanyo. Xa uDade White ebhekisa kuloo “nxalenye yencwadi kaDaniyeli,” isiqendu apho loo mazwi afumaneka khona sithi:
“Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’
“Makungabikho namnye ocingayo ukuba, ngenxa yokuba engenako ukuchaza intsingiselo yawo wonke umqondiso okwiSityhilelo, akunamsebenzi kuye ukuyiphengulula le ncwadi ngenzame yokwazi intsingiselo yenyaniso equlethwe kuyo. Lowo wazityhilayo ezi mfihlelo kuYohane uya kumnika umphengululi wenyaniso okhutheleyo ukungcamla kwangaphambili kwezinto zasezulwini. Abo iintliziyo zabo zivulekele ukwamkelwa kwenyaniso baya kwenziwa bakwazi ukuziqonda iimfundiso zayo, yaye baya kunikwa intsikelelo ethenjisiweyo kwabo ‘beva amazwi esi siprofeto, bazigcine ezo zinto zibhaliweyo kuso.’”
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.
“Encwadini yeSityhilelo zonke iincwadi zeBhayibhile ziyahlangana zize ziphelele. Nantsi inzaliseko yencwadi kaDaniyeli. Enye sisiprofeto; enye isityhilelo. Incwadi eyatywinwayo asiyo iSityhilelo, koko yileyo ndawo yesiprofeto sikaDaniyeli enxulumene nemihla yokugqibela. Ingelosi yayalela yathi, ‘Ke wena, Daniyeli, vala la mazwi, uyitywine incwadi, kude kube lixesha lesiphelo.’ Daniyeli 12:4.” IZenzo ZabaPostile, 584, 585.
The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.
Igama elithi “complement” lithetha ukuzisa ekugqibeleleni. Inxalenye yencwadi kaDaniyeli enxulumene nemihla yokugqibela, etyhilwa ngexesha lesiphelo, yenziwa yagqibelela xa idityaniswa, “umgca phezu komgca,” ne “Sityhilelo sikaYesu Kristu,” kunye “neeNdudumo eziSixhenxe.” Ezo zibonakaliso zintathu zingumyalezo otyhilwayo, yaye ngenxa yoko zimele “amazwi enyaniso” asetyenziselwa “ukucoca” ikhulu elinamashumi amane anesine amawaka ekuhlanjululweni kokugqibela kwetempile kukaMalaki, njengoko kumelwe ziindima zeshumi elinesithathu ukuya kweshumi elinesihlanu zikaDaniyeli ishumi elinanye. Indima esembindini yiyo indima emelwa kuyo impikiswano yangoku, yaye ngaloo ndlela imele kanye loo mpikiswano yafanayo eyajamelana namaMillerite kwimbali yawo yesiprofeto.
To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.
Ukubanga ukuba “abaphangi babantu bakho” kwivesi yeshumi elinesine yi-United States kufana ngokugqibeleleyo nendlela amaProtestanti embali yamaMillerite awabanga ngayo ukuba abo baphangi babemela uAntiyokwe Epifane. Impikiswano iya kuhlambulula intlenge egolide nesilivere, kodwa owona mba ubaluleke ngakumbi kukuba le mpikiswano iye yavunyelwa ukuba ikhokelele abo bamelwe ngabaLevi besahluko sesithathu sikaMalaki ekubeni balifunde nzulu ngakumbi kunanini na ngaphambili iLizwi likaThixo lesiprofeto. “Indoda enebrashi yothuli” ephupheni likaWilliam Miller ngoku iyatshayela iingqekembe namatye anqabileyo obuxoki izikhuphe egumbini, ingaphambi komsebenzi waYo wokuphinda ihlanganise amatye anqabileyo okwenene abe kulandelelwano olugqibeleleyo olukhanya kalishumi kunelanga.
The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”
Impikiswano yavunyelwa ukuba yenzeke ukuze kuzalisekiswe kanye lowo msebenzi, kuba sixelelwe ukuba, “UThixo uya kuvusa abantu baKhe; ukuba ezinye iindlela ziyasilela, kuya kungena phakathi kwabo iimfundiso ezibubuxoki, eziya kubahluza, zahlule umququ kwingqolowa. INkosi ibiza bonke abakholwayo ilizwi laYo ukuba bavuke ebuthongweni. Kufikile ukukhanya okuxabisekileyo, okufanelekileyo kweli xesha. Kuyinyaniso yeBhayibhile, ebonisa iingozi ezisisondeleyo kanye phezu kwethu. Oku kukhanya kufanele ukusikhokelela ekufundeni iZibhalo ngenkuthalo nasekuvavanyeni ngokona kubukhali iindawo esizibambileyo. UThixo angathanda ukuba zonke iinkalo neendawo zenyaniso ziphandwe ngokunzulu nangokunyamezela, ngomthandazo nangokuzila ukudla. Abakholwayo mabangaphumli kwiingcinga eziqikelelwayo nakwiimbono ezingacacanga kakuhle ngoko kuyinyaniso.”
The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”
“Iimfundiso zobuxoki” azivumelayo aze azisebenzise ukuvusa abangcwele Bakhe abalele “ziimpikiswano ezindala.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.
“Kwimbali nakwisiprofeto iLizwi likaThixo libonakalisa ungquzulwano olude oluqhubekayo phakathi kwenyaniso nempazamo. Olo ngquzulwano lusaqhubeka nanamhla. Ezo zinto bezikho ziya kuphindwa. Iimpikiswano zakudala ziya kuvuselelwa, yaye iingcamango ezintsha ziya kuhlala zivela. Kodwa abantu bakaThixo, abathi ekukholweni kwabo nasekuzalisekeni kwesiprofeto bathabatha inxaxheba ekubhengezweni kwemiyalezo yengelosi yokuqala, eyesibini, neyesithathu, bayayazi indawo abemi kuyo. Banamava axabiseke ngaphezu kwegolide ecolekileyo. Bamele ukuma beqinile njengelitye, bebambelele ngokuqinileyo ekuqaleni kokukholosa kwabo kude kuse ekupheleni.” Selected Message, book 2, 109.
The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.
Impikiswano engabo “abaphangi babantu bakowenu” yimpikiswano endala evela kwimbali yamaMillerite, eyiyo “isiqalo sokukholosa kwabo” abaxelelwa ukuba mabakubambe “kuqine kude kuse ekupheleni.” “Isiqalo” “sokukholosa” kwamakhulu alikhulu anamashumi amane anesine amawaka zizinyaniso ezisisiseko ezimelwe kwiitshathi zoovulindlela zango-1843 nango-1850.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.
“Utshaba lufuna ukuphambukisa iingqondo zabazalwana noodade bethu emsebenzini wokulungiselela abantu ukuba beme kule mihla yokugqibela. Iinkohliso zalo zilungiselelwe ukurhuqela iingqondo kude neengozi nemisebenzi yeli xesha. Bakubala njengento engekhoyo ukukhanya awafika uKristu evela ezulwini ukuze akunike uYohane ngenxa yabantu baKhe. Bafundisa ukuba iziganeko eziphambi kwethu ngoku azibalulekanga ngokwaneleyo ukuba zinikwe ingqalelo ekhethekileyo. Benza ilize inyaniso enemvelaphi yasezulwini, baze babaphange abantu bakaThixo amava abo exesha elidluleyo, bebapha endaweni yawo inzululwazi yobuxoki.
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’
“Utsho uYehova ukuthi, Manini ezindleleni, nibone, nibuze ngeendlela zakudala, ukuba iphi na indlela elungileyo, nihambe kuyo.”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Makwangabikho namnye ofuna ukushenxisa iziseko zokholo lwethu,—iziseko ezabekwa ekuqalekeni komsebenzi wethu, ngokufundisisa iLizwi ngomthandazo nangokutyhilelwa. Phezu kwezi ziseko besakha kule minyaka ingamashumi amahlanu idlulileyo. Abantu basenokucinga ukuba bafumene indlela entsha, nokuba banako ukubeka isiseko esomeleleyo ngakumbi kuneso sele sabekwa. Kodwa oku kukukhohlisa okukhulu. Akukho mntu unokubeka esinye isiseko ngaphandle kweso sele sabekwa.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.
“Kwixesha elidluleyo abaninzi baye bazama ukwakha ukholo olutsha, ukumisela imigaqo emitsha. Kodwa ukwakha kwabo kwema ixesha elingakanani?—Kungekudala kwawa; kuba kwakungasekelwanga phezu kweLiwa.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?
“Abafundi bokuqala babengafanele na ukujongana neentetho zabantu? Babengafanele na ukumamela iingcinga zobuxoki, baze ke, bakuba benze konke, beme beqinile, besithi, ‘Ngokuba akukho mntu unokubeka litye limbi lesiseko ngaphandle kwelo selibekiwe’?”
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.
“Ngoko ke simele sibambelele ekuqaleni kokukholosa kwethu siqinile kude kuse ekupheleni. Amazwi anamandla athunyelwe nguThixo nanguKristu kwaba bantu, ebakhupha ehlabathini, inqaku ngenqaku, ebasa ekukhanyeni okucacileyo kwenyaniso yangoku. Ngemilebe echukunyiswe ngumlilo ongcwele, abakhonzi bakaThixo bawuvakalisa umyalezo. Intetho engokobuthixo ibeke itywina layo kubunyaniso benyaniso evakalisiweyo.” Review and Herald, Matshi 3, 1904.
Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.
“Iindlela ezindala” zikaYeremiya “ziziseko ezabekwa ekuqaleni komsebenzi wethu.” Ezo nyaniso zazisekelwe “phezu kweLiwa,” yaye kwimbali yamaMillerite ezo nyaniso zisiseko zaziwumyalezo “wenyaniso yangoku” owavakaliswayo ngo-1842, ngo-1843, nango-1844.
“May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Wanga uThixo anganinceda ukuba namkele amazwi endiwathethileyo. Mabathi abo bema njengabalindi bakaThixo ezindongeni zaseZiyon babe ngamadoda anokuzibona iingozi phambi kwabantu,—amadoda anokwahlula phakathi kwenyaniso nempazamo, ubulungisa nokungalungisi.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.
“Isilumkiso sifikile: Makungavunyelwa nto ukuba ingene eya kuphazamisa isiseko sokholo ebesakhela phezu kwaso ukususela oko umyalezo wafikayo ngowe-1842, 1843, nango-1844. Mna ndandikulo lo myalezo, yaye ukususela ngoko bendimi phambi kwehlabathi, ndinyanisekile ekukhanyeni uThixo asinike kona. Asinanjongo yakususa iinyawo zethu eqongeni ezabekwa kulo, njengoko sasifuna iNkosi imihla ngemihla ngomthandazo onyanisekileyo, sifuna ukukhanya. Nicinga ukuba ndinganikezela ngokukhanya uThixo andinike kona? Kufanele kube njengeLiwa lamaXesha. Belindikhokela ukususela oko ndalunikwayo. Bazalwana noodade, uThixo uyaphila, uyabusa, yaye uyasebenza namhlanje. Isandla sakhe siphezu kwevili, yaye ekulondolozeni kwakhe ujikisa ivili ngokwentando yakhe. Mabangazibopheli abantu kumaxwebhu, besithi baza kwenza ntoni, nento abangayi kuyenza. Mababopheke eNkosini uThixo wezulu. Kwandule ke ukukhanya kwezulu kukhanye etempileni yomphefumlo, size sibone usindiso lukaThixo.” Review and Herald, Aprili 14, 1903.
The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.
Umyalezo owavakaliswayo “ngo-1842, 1843, nango-1844” ngumyalezo omelwe kwitshathi yovulindlela ka-1843. NgoMeyi ka-1842, kwashicilelwa iitshathi ezingamakhulu amathathu zika-1843. UEllen White kunye noovulindlela bonke banika ubungqina bokuba itshathi yayikukuzaliseka komyalelo okuHabakuki isahluko sesibini wokuba kubhalwe umbono, kwenziwe kucace phezu kwamacwecwe. Kwaloo mbali kanye kwakukho abashumayeli bamaMillerite abangamakhulu amathathu, yaye izazi-mlando zeSDA zingqina inyaniso yokuba bonke basebenzisa itshathi ka-1843.
What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?
Yintoni enokumbamba umntu ade athi ukuchongwa kwabaVulindlela kweRoma njengabaphangi babantu bakho, njengoko kuboniswe etshatini, kuyimpazamo? Yintoni enokumbamba umntu ade ayamkele loo mabango? Sekunjalo, yintoni esibambayo thina sithi siyayamkela ingqiqo yabaVulindlela yokuba iRoma ifuziselwe ngentetho ethi, “abaphangi babantu bakho,” kanti enyanisweni singakwazi ukuyikhusela loo ngqiqo ngokwethu?
In the first article we cited the following passage:
Kwinqaku yokuqala sakhankanya esi sicatshulwa silandelayo:
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.
“Nokuba yeyiphi na inkqubela yengqondo umntu anokuba efikelele kuyo, makangacingi nangephanyazo ukuba akukho sidingo sokuyiphengulula ngokunzulu nangokuqhubekayo iZibhalo ukuze kufunyanwe ukukhanya okukhulu ngakumbi. Njengabantu, sibizelwe ngamnye ngamnye ukuba sibe ngabafundi besiprofeto. Simele siphaphe ngenyameko enkulu ukuze siqonde nawuphi na umtha wokukhanya uThixo aya kusibonisa wona.” Testimonies, volume 5, 708.
I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represent the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.
Ndiyabanga ukuba “ukukhanya uThixo” ngoku asibeka “kuthi” kukuba asikavuki ngokupheleleyo kuxanduva lwethu lokuziqonda ngokwethu iindinyana zokuqala ezilishumi elinesihlanu zikaDaniyeli ishumi elinanye, kwanokuba asikaqondi ukuba iindinyana zeshumi elinesithathu ukuya kweleshumi elinesihlanu zeso sahluko sinye zimela iinyaniso ezifezekisa ukuhlanjululwa kokugqibela nokutywinwa kwekhulu elinamashumi amane anesine amawaka. Ukuba kwakungekho zimpazamo zeemfundiso zingeniswe kanye kule mbali, oko bekuya kuba bubungqina bokuba siphapheme ngokupheleleyo. Kodwa le mpikiswano ingqina okwahlukileyo.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..
“Inyaniso yokuba kungekho mpikiswano okanye ukuvuseleleka phakathi kwabantu bakaThixo akufanele ithatyathwe njengobungqina obuqinisekileyo bokuba babambelele nkqi kwimfundiso ephilileyo. Kukho isizathu sokoyika ukuba kusenokwenzeka ukuba abahluli ngokucacileyo phakathi kwenyaniso nempazamo. Xa kungekho mibuzo mitsha ivuswayo ngokuphengululwa kweziBhalo, xa kungekho kwahluka kweengcinga kuvelayo okuya kwenza abantu baphengulule iBhayibhile ngokwabo ukuze baqiniseke ukuba banenyaniso, baya kubakho abaninzi ngoku, njengakwimihla yakudala, abaya kubambelela kwisithethe baze banqule into abangayaziyo....”
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“UThixo uya kubavusa abantu baKhe; ukuba ezinye iindlela ziyasilela, kuza kungena phakathi kwabo iimfundiso zobuxoki, eziya kubahluza, zahlule umququ kwingqolowa. INkosi ibiza bonke abakholwayo ilizwi laYo ukuba bavuke ebuthongweni. Ukukhanya okuxabisekileyo kufikile, okufanelekileyo kweli xesha. Yinyaniso yeBhayibhile, ebonisa iingozi ezisecaleni kwethu kanye ngoku. Olu khanyiso lumele ukusikhokelela ekufundeni ngenkuthalo iZibhalo nasekuhloleni ngokungqongqo kakhulu izikhundla esizibambayo. UThixo angathanda ukuba zonke iinkalo nezikhundla zenyaniso ziphandwe ngokupheleleyo nangokuzingisa, ngomthandazo nangokuzila ukutya. Abakholwayo mabangaphumli kwizicingelo nakwiimbono ezingacacanga kakuhle malunga nokuba yintoni eyenza inyaniso. Ukholo lwabo lumele ukusekwa ngokuqinileyo elizwini likaThixo ukuze, xa ixesha lovavanyo lifika, baze baziswe phambi kwamabhunga ukuze baphendule ngenkolo yabo, babe nako ukunika isizathu sethemba elikubo, ngobulali nangoloyiko.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.
“Vuselela, vuselela, vuselela. Imixholo esiyinikelayo ehlabathini mayibe kuthi yinyaniso ephilayo. Kubalulekile ukuba ekukhuseleni iimfundiso esizigqala njengeziqendu ezisisiseko zokholo, singaze nakanye sizivumele sisebenzise iingxoxo ezingangqinelaniyo ngokupheleleyo nenyaniso.” Testimonies, volume 5, 708.
As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”
Njengoko siqhubela phambili kulo mcimbi wabaphangi babantu bakaThixo, siya kubonakalisa ukuba impikiswano engokwevesi yeshumi elinesine kaDaniyeli ishumi elinanye phakathi kwamaProtestanti namaMillerite iyafana ncam nempikiswano ephakathi kwentsingiselo entsha neyabucala ethi iUnited States, kungekhona iRoma, imisela umbono. Isikhundla esithi *The Great Controversy* sisebenzisa intetho ethi, “old world” ukuchaza imbali edlulileyo, “sisigqibo nje noluvo olungacacanga kakuhle,” yaye singumzekeliso “wempikiswano engaphelelanga ngokupheleleyo.”
Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.
Abo basebenzise esi sicatshulwa ukuxhasa ukucingela kwabo kokuba amaMillerite ayephazama ekuchongeni iRoma njengabaphangi babantu bakho, mabazalisekise uxanduva lwabo lobuKristu baze barhoxe esidlangalaleni kolo bango lwabo, kuba alunakuxhaswa ngokwegrama nangokwembali. Ke nina nihleli ecaleni kule mpikiswano, ninoxanduva lokulicanda ngokufanelekileyo ilizwi lenyaniso, kuba nibiziwe ukuba nibe ngabantu ngabanye abangabafundi besiprofeto, kungekhona abalandeli bengcinga yomntu.
Men wrest the Scriptures to their own destruction.
Abantu bazigqwetha iziBhalo zikhokelele entshabalalweni yabo.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.
Nize nikwale ukuba ukunyamezela kweNkosi yethu lusindiso; njengoko nomzalwana wethu othandekayo uPawulos naye, ngokobulumko abuphiweyo, wanibhalelayo; kwanakwizo zonke iincwadi zakhe, ethetha kuzo ngezi zinto; phakathi kwazo kukho izinto ezithile ekunzima ukuziqonda, ezijijekiswa ngabangafundileyo nabangazinzanga, njengoko bezenza nakwezinye iziBhalo, kube yintshabalalo yabo. Ngoko ke nina, zintanda, ekubeni nizazi ezi zinto kwangaphambili, lumkani, hleze nani, nikhukulwe yimpazamo yabangendawo, niwe ekuzinzeni kwenu. Ke khulani elubabalweni, naselwazini lweNkosi noMsindisi wethu uYesu Kristu. Makube kuye uzuko, kokubini ngoku nangonaphakade. Amen. 2 Petros 3:15–18.
Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.
UPetros uthi ngabantu “abangafundanga nabangazinzanga” “abagqwetha” iziBhalo “ukuze bazitshabalalise ngokwabo.” Ngokuhambelana nelo nyaniso, uDade White usilumkise ngokuphindaphindiweyo ukuba sizifundele ngokwethu. Ukuba asiwuzalisekisi uxanduva lwethu lokuba ngabafundi besiprofeto, siyazimisela intshabalalo yethu ngokwethu.
It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.
Ngabaphangi babantu bakowenu abamisela umbono, yaye uSolomon uchaza ukuba apho kungekho mbono abantu bayatshabalala.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Apho kungekho mbono, abantu bayatshabalala; ke yena owugcina umthetho, unoyolo. IMizekeliso 29:18.
One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?
Enye yeentsingiselo zika “ukutshabalala” kukwenziwa ze. Apho kukho ukuqonda okungachanekanga kombono, kusekelwe kwinto yokuba uphawu oluseka umbono aluqondwanga, okanye luqondwa gwenxa. Ukuba phakathi kwabo batshabalalayo kwisilumkiso sikaSolomon kukuzizuzela ubuze obumelwe ngabaLaodike, abagabha baphume emlonyeni weNkosi kumthetho weCawa oza kufika kungekudala. Yini na ukuba samkele ingcamango emela gwenxa intsingiselo ecacileyo yamazwi kaDade White ngehlabathi elidala nelitsha, yaye ekhaba ukuchongwa kwamaMillerite kokuba yiRoma emisa umbono, eyayimelwe ngokuthe ngqo kwitshathi ka-1843, emela iinyaniso ezisisiseko zobuAdventist, nekunguKristu, iLiwa lamaXesha, elimelwe yiyo yonke imizekeliso engcwele yeziseko?
“But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.
“Kodwa sonke isakhiwo esakhiwe phezu kwesiseko esingesilo ilizwi likaThixo siya kuwa. Lowo uthi, njengamaYuda emihleni kaKristu, akhe phezu kwesiseko seengcinga neemvo zabantu, seendlela nezithethe eziyimveliso yokuqamba komntu, okanye phezu kwayo nayiphi na imisebenzi anokuyenza ngokuzimeleyo kubabalo lukaKristu, wakha isakhiwo sesimilo sakhe phezu kwentlabathi eshukumayo. Izaqhwithi ezirhabaxa zesihendo ziya kuyitshayela zimke loo nto yesiseko sentlabathi, zishiye indlu yakhe iyinqwelo-maphuphu elunxwemeni lwexesha.”
“‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.
“‘“Ngako oko itsho iNkosi uYehova, … Isigwebo ndiya kusibeka emgceni, nobulungisa ndibumise ngelothe yokuthe nkqo; yaye isichotho siya kutshayela sisuse indawo yokusabela yobuxoki, namanzi aza kuyiphuphuma indawo yokuzimela.” Isaya 28:16, 17.
“But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.
“Kodwa namhlanje inceba iyambongoza umoni. ‘Njengoko ndihleli nje, itsho iNkosi uYehova, andinakuyiyolisa ukufa kongendawo; koko ndikholiswa kukuba ongendawo abuye endleleni yakhe aphile; buyani, buyani ezindleleni zenu ezimbi; kuba yini na ukuba nife?’ Hezekile 33:11. Ilizwi elithetha kwabangenaguquko namhlanje lilizwi laLowo owathi, esentlungwini yentliziyo, wadanduluka akubona umzi wothando lwaKhe: ‘Yerusalem, Yerusalem, wena ubabulalayo abaprofeti, ubaxuluba ngamatye abo bathunyelwa kuwe! kukangaphi na ndibe ndinqwenela ukubahlanganisela ndawonye abantwana bakho, njengokuba isikhukukazi sihlanganisela amantshontsho aso phantsi kwamaphiko aso, kodwa anavuma! Yabonani, indlu yenu ishiywe kuni iyintlango.’ Luka 13:34, 35, R.V. EYerusalem, uYesu wabona umqondiso wehlabathi elalilugatyile, lalidele ubabalo lwaKhe. Wayekhala, wena ntliziyo ilukhuni, ngenxa yakho! Kwanaxa iinyembezi zikaYesu zaziphalazwa entabeni, iYerusalem ibisakwazi ukuguquka, yaze yasinda kwintshabalalo yayo. Okwethutyana oluncinane, iSisipho sasezulwini sasisalindele ukwamkelwa kwaso. Ngoko ke, wena ntliziyo, uKristu usathetha kuwe ngelizwi lothando, esithi: ‘Yabona, ndimile emnyango, ndinkqonkqoza; ukuba umntu uyaliva ilizwi lam, awuvule umnyango, ndongena kuye, ndidle naye, naye adle nam.’ ‘Nanko ngoku ixesha elamkelekileyo; nanko ngoku umhla wosindiso.’ ISityhilelo 3:20; 2 Korinte 6:2.”
“You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
“Nina enibeke ithemba layo esiqu sakho wakha phezu kwentlabathi. Kodwa akukashiywa lixesha ngokupheleleyo ukuba usinde ekonakaleni okusondelayo. Phambi kokuba uqhwithela luqhawuke, balekela kwisiseko esiqinisekileyo. ‘Itsho iNkosi uYehova ukuthi, Yabonani, ndibeka eZiyon ilitye lesiseko, ilitye elivavanyiweyo, ilitye lekona elixabisekileyo, lesiseko esiqinisekileyo; okholwayo akayi kukhawuleza.’ ‘Khangelani kum, nisindiswe, nonke ziphelo zehlabathi; ngokuba ndinguThixo, akakho omnye.’ ‘Musa ukoyika; ngokuba ndinawe; musa ukudimazeka; ngokuba ndinguThixo wakho: ndiya kukomeleza; ewe, ndiya kukunceda; ewe, ndiya kukuxhasa ngesandla sokunene sobulungisa bam.’ ‘Aniyi kudana, ningabi nazintloni, kuse kuwo onke amaphakade.’ Isaya 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
We will continue this study in the next article.
Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.