Daniel chapter one, when overlaid with Daniel chapter four, represents the history of the first and second angels, from 1798 to 1844. In that history the book of Daniel was unsealed, and the portion that was unsealed was chapters seven, eight and nine. “Line upon line” chapters one, four and then seven through nine, illustrate the history of the Millerite movement of the first angel.
Isahluko sokuqala sikaDaniyeli, uma sibekwe phezu kwesahluko sesine sikaDaniyeli, simelela umlando wezingelosi zokuqala nezesibili, kusukela ngo-1798 kuya ku-1844. Kulowo mlando incwadi kaDaniyeli yembulwa, futhi ingxenye eyembulwa kwakuyizahluko zesikhombisa, zesishiyagalombili, nezesishiyagalolunye. “Umugqa phezu komugqa,” izahluko zokuqala, zesine, bese kuba ezesikhombisa kuya kwezesishiyagalolunye, ziveza umlando wokunyakaza kwamaMillerite kwengelosi yokuqala.
In that history (1798 to 1844), the foundational truths of Adventism were established, and those truths were ultimately represented upon the 1843 pioneer chart. Nebuchadnezzar’s image of Daniel chapter two, is on the chart. The visions of Daniel seven and eight are on the chart. “The daily” of chapter eight is represented, as is the “seven times” of Leviticus twenty-six. The three Woes of Islam, as represented in Revelation chapter nine, are there. God forewarned repeatedly that those foundational truths would be attacked.
Kulowo mlando (1798 kuya ku-1844), amaqiniso ayisisekelo obu-Adventist amiswa, futhi lawo maqiniso agcina emelwe eshadini lamaphayona lango-1843. Isithombe sikaNebukadinesari sikaDaniyeli isahluko sesibili sisekushadini. Imibono kaDaniyeli isahluko sesikhombisa nese-8 isekushadini. “Okwansuku zonke” kwesahluko se-8 kumelwe khona, njengokuba kunjalo nange “zikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. Omaye abathathu bamaSulumane, njengoba bemelwe kusAmbulo isahluko se-9, bakhona lapho. UNkulunkulu waxwayisa kusengaphambili ngokuphindaphindiwe ukuthi lawo maqiniso ayisisekelo ayeyohlaselwa.
“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.
“Mabangabi ngabalindileyo bakaNkulunkulu ezindongeni zaseZiyoni kube ngamadoda akwazi ukubona izingozi zisengakafiki kubantu,—amadoda akwazi ukuhlukanisa phakathi kweqiniso nephutha, ukulunga nokungalungi.”
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Isixwayiso sesifikile: Akufanele kuvunyelwe kungene lutho oluyophazamisa isisekelo sokukholwa ebesakha phezu kwaso selokhu umlayezo wafika ngo-1842, 1843, nango-1844. Mina ngangikulo lo mlayezo, futhi kusukela lapho bengilokhu ngimi phambi kwezwe, ngithembekile ekukhanyeni uNkulunkulu asinike khona. Asihlosile ukususa izinyawo zethu endaweni yesikhulumi ezabekwa kuyo njengoba usuku nosuku sasifuna iNkosi ngomkhuleko oqotho, sifuna ukukhanya. Nicabanga ukuthi ngingakuyeka ukukhanya uNkulunkulu anginike kona na? Kumelwe kube njengeDwala Laphakade. Belilokhu lingihola selokhu nganikezwa lona.” Review and Herald, April 14, 1903.
The work of the dirt brush man, that is to be accomplished with the participation of God’s last day people, is also represented by Isaiah, when he identifies the last day people and the work they are called to do, for the foundations were destined to be buried with error before the last days arrived.
Umsebenzi womuntu webhulashi lothuli, okufanele ufezwe ngokubambisana kwabantu bakaNkulunkulu bezinsuku zokugcina, ubuye uvezwe ngu-Isaya, lapho ekhomba abantu bezinsuku zokugcina kanye nomsebenzi ababizelwe ukuwenza, ngoba izisekelo zazimiselwe ukungcwatshwa kanye nephutha ngaphambi kokuba izinsuku zokugcina zifike.
And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.
Labo abayokuba ngabakho bayakwakha kabusha izindawo ezadliwa kudala; uyakuvusa izisekelo zezizukulwane eziningi; futhi uyakuthiwa, UMlungisi wesibhaxu, Umbuyiseli wezindlela zokuhlala kuzo. U-Isaya 58:12.
The “old waste places,” refers to the doctrinal truths associated with the two desolating powers of paganism and papalism. The two desolating powers of paganism being followed by papalism is what William Miller used for his framework of every prophecy he presented.
“Izindawo ezindala eziyincithakalo” zibhekisela emaqinisweni emfundo yenkolo ahlotshaniswa namandla amabili abhubhisayo obuqaba nobupapa. Ukuthi la mandla amabili abhubhisayo obuqaba alandelwa ubupapa yikho uWilliam Miller akusebenzisa njengohlaka lwazo zonke iziprofetho azethula.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.
Bayakha amanxiwa asendulo, bavuse izindawo ezachithwa kudala, balungise imizi eyaba amanxiwa, izindawo ezachithwa ezizukulwaneni ngezizukulwane. U-Isaya 61:4.
The structure of prophecy that is represented as the framework, is the history and relationship of those two powers. To restore “the paths to dwell in,” is the restoration of Miller’s framework, that was represented in his dream by the work of the dirt brush man. Isaiah used the illustration of the history of Ezra and those who returned from Babylon and repaired Jerusalem, to identify the restoration of the former desolations.
Isakhiwo sesiprofetho esimelelwe njengohlaka, siwumlando nobudlelwane balawo mandla amabili. Ukubuyisela “izindlela zokuhlala kuzo,” kungukubuyiselwa kohlaka lukaMiller, olwamelwa ephusheni lakhe ngumsebenzi womuntu webhulashi lothuli. U-Isaya wasebenzisa umfanekiso womlando ka-Ezra nowalabo ababuyela eBhabhiloni balungisa iJerusalema, ukuze aveze ukubuyiselwa kwamanxiwa asendulo.
Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:7–9.
Kusukela ezinsukwini zawobaba bethu kuze kube namuhla besisesiphambekweni esikhulu; futhi ngenxa yobubi bethu thina, amakhosi ethu, nabapristi bethu, sinikelwe esandleni samakhosi amazwe, enkembeni, nasekuthunjweni, nasekuphangweni, nasekuhlazekeni kobuso, njengalokhu kunjalo namuhla. Kepha manje, okwesikhashana esincane, kubonakalisiwe umusa ovela eNkosini uNkulunkulu wethu, ukuze kusale kithi insali ephunyukayo, nokusinika isikhonkwane endaweni yakhe engcwele, ukuze uNkulunkulu wethu akhanyisele amehlo ethu, asinike nokuvuselelwa okuncane ebugqilini bethu. Ngokuba sasiyizigqila; nokho uNkulunkulu wethu akasishiyanga ebugqilini bethu, kepha uselulele isihe phambi kwamakhosi asePheresiya, ukuze asinike ukuvuselelwa, amise indlu kaNkulunkulu wethu, alungise izincithakalo zayo, asinike nodonga kwaJuda naseJerusalema. Ezra 9:7–9.
Ezra and those who repaired Jerusalem, represent the “remnant” who are the restorers of the paths to dwell in, and they are those who are accomplishing the work in the context of the Leviticus twenty-six prayer, which Ezra references that “since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face.” The “day” he is referring to is the “day” that the “remnant” of the last days restore the paths to dwell in.
UEzra nalabo abakulungisa iJerusalema, bamele “insali” engababuyisi bezindlela zokuhlala kuzo, futhi yibo abafeza umsebenzi esimweni somkhuleko kaLevitikusi amashumi amabili nesithupha, uEzra abhekisela kuwo ngokuthi “kusukela ezinsukwini zawobaba besinokona okukhulu kwaze kwaba yilolu suku; futhi ngenxa yobubi bethu thina, amakhosi ethu, nabapristi bethu, sinikelwe esandleni samakhosi amazwe, enkembeni, ekuthunjweni, nasekuphangenweni, nasekuhlazekeni kobuso.” “Usuku” abhekisela kulo “usuku” lapho “insali” yezinsuku zokugcina ibuyisela izindlela zokuhlala kuzo.
Ezra’s remnant are the two witnesses who are resurrected at the end of three and a half days, and fulfill the Leviticus twenty-six prayer as illustrated by Daniel in chapter nine. When Ezra and his coworkers returned from exile and rebuilt Jerusalem, they typified the work of restoring Miller’s jewels, which is the work of restoring the foundational truths of Miller. For this reason, understanding the framework of Miller’s work is essential.
Insali ka-Ezra zingofakazi ababili abavuswa ekupheleni kwezinsuku ezintathu nengxenye, futhi zigcwalisa umkhuleko kaLevitikusi amashumi amabili nesithupha njengoba uDaniyeli awubonisa esahlukweni sesishiyagalolunye. Lapho u-Ezra nabasebenza naye bebuya ekudingisweni futhi bakha kabusha iJerusalema, babeyisibonakaliso somsebenzi wokubuyisela amagugu kaMiller, okuwumsebenzi wokubuyisela amaqiniso ayisisekelo kaMiller. Ngenxa yalesi sizathu, ukuqonda uhlaka lomsebenzi kaMiller kubalulekile.
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 596.
“Abaphostoli bakha phezu kwesisekelo esiqinileyo, okuyiDwala Laphakade. Kulesi sisekelo baletha amatshe abawabaza emhlabeni. Abakhi abazange basebenze bengenazithiyo. Umsebenzi wabo wenziwa waba lukhuni kakhulu ngokuphikiswa yizitha zikaKristu. Kwakudingeka balwe nobandlululo benkolo, nokucwasa, kanye nenzondo yalabo ababekha phezu kwesisekelo samanga. Abaningi ababesebenza njengabakhi bebandla babengafaniswa nabakhi bodonga ezinsukwini zikaNehemiya, okubalotshwe ngabo ukuthi: ‘Abakha udonga, nalabo ababethwala imithwalo, kanye nalabo ababelayisha, yilowo nalowo ngesinye sezandla zakhe wayesebenza emsebenzini, kanti ngesinye isandla ephethe isikhali.’ Nehemiya 4:17.” Acts of the Apostles, 596.
In both passages of Isaiah, the work is to raise up the foundations and desolations of many generations. Isaiah is identifying a spiritual work that was illustrated by the literal work. The foundations were to be guarded, but instead they were eventually totally covered up by a false foundation of counterfeit jewels. Those who Isaiah identifies are restoring the foundational truths of the Millerites, not literal bricks and stones. The symbol of those truths is Miller’s framework of the two desolating powers which trampled down the sanctuary and the host for “seven times.”
Kuzo zombili iziqephu zika-Isaya, umsebenzi uwukuvusa izisekelo kanye namanxiwa ezizukulwane eziningi. U-Isaya ukhomba umsebenzi wokomoya owawufanekiswe ngumsebenzi ongokoqobo. Izisekelo kwakufanele zigadwe, kodwa esikhundleni salokho zagcina sezimbozwe ngokuphelele yisisekelo samanga samatshe ayigugu enkohliso. Labo u-Isaya abakhomba kubo babuyisela amaqiniso ayisisekelo amaMillerite, hhayi izitini namatshe angokoqobo. Uphawu lwawo lawo maqiniso luwuhlaka lukaMiller lwamandla amabili achithayo anyathela phansi indawo engcwele nebutho “izikhathi eziyisikhombisa.”
That work of restoration is represented as raising up “the foundations” and “desolations of many generations,” and represents the prophetic work of restoring the foundational truths through the methodology that brings prophetic line upon prophetic line, from here a little and there a little. The work of reestablishing the foundations and desolations is the work of presenting and defending the original truths represented upon the 1843 and 1850 pioneer charts, which are the two tables of Habakkuk chapter two. And the work is accomplished with the latter rain methodology of “line upon line”. It is the work of returning to Jeremiah’s old paths in the controversy of those who wish to uphold a counterfeit foundation, as represented by the false jewels of Miller’s dream.
Lowo msebenzi wokubuyisela uvezwa njengokuvusa “izisekelo” kanye “nezincithakalo zezizukulwane eziningi,” futhi umelela umsebenzi wesiprofetho wokubuyisela amaqiniso ayisisekelo ngendlela eletha umugqa wesiprofetho phezu komugqa wesiprofetho, lapha okuncane nalapho okuncane. Umsebenzi wokumisa kabusha izisekelo nezincithakalo ungumsebenzi wokwethula nokuvikela amaqiniso okuqala amelwe kumashadi amaphayona ka-1843 no-1850, okuyila matafula amabili kaHabakuki isahluko sesibili. Futhi lo msebenzi ufezwa ngendlela yemvula yangasemuva ethi “umugqa phezu komugqa”. Ungumsebenzi wokubuyela ezindleleni zasendulo zikaJeremiya empikiswaneni yalabo abafisa ukusekela isisekelo esingumgunyathi, njengoba kuvezwe ngamatshe ayigugu angamanga ephusheni likaMiller.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
“Isitha sifuna ukuphambukisa izingqondo zabafowethu nodadewethu emsebenzini wokulungiselela abantu ukuba bame kulezi zinsuku zokugcina. Amaqhinga aso obuqili aklanyelwe ukuholela izingqondo kude nezingozi nemisebenzi yaleli hora. Bakubala njengokungelutho ukukhanya uKristu eza evela ezulwini ukuzokunikeza uJohane ngenxa yabantu baKhe. Bafundisa ukuthi izigameko eziphambi kwethu nje azibalulekile ngokwanele ukuba zinakwe ngokukhethekile. Benza ize iqiniso elivela ezulwini, baphuce abantu bakaNkulunkulu ulwazi lwabo lwesikhathi esedlule, babanike esikhundleni salo isayensi yamanga.
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“ ‘Isho kanje iNkosi, Yimani ezindleleni, nibone, nibuze ngezindlela zasendulo, ukuthi ikuphi indlela enhle, nihambe kuyo.’ Jeremiya 6:16. ”
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Makungabikho noyedwa ofuna ukudabula izisekelo zokukholwa kwethu—izisekelo ezabekwa ekuqaleni komsebenzi wethu ngokutadisha iZwi ngomkhuleko nangokwambulwa. Phezu kwalezi zisekelo besilokhu sakha eminyakeni engamashumi amahlanu edlule. Abantu bangase bacabange ukuthi bathole indlela entsha nokuthi bangabeka isisekelo esiqinile kakhulu kunaleso esesabekwa. Kodwa lokhu kuyinkohliso enkulu. Ngokuba akukho muntu ongabeka esinye isisekelo ngaphandle kwaleso esesabekwa.”
“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.
“Esikhathini esedlule abaningi baye bazimisela ukwakha ukholo olusha, nokumisa izimiso ezintsha. Kodwa ukwakha kwabo kwema isikhathi esingakanani na? Kwasheshe kwawa, ngoba kwakungasekelwanga phezu kweDwala.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“Abafundi bokuqala babengadingeki yini ukuba babhekane namazwi abantu na? Babengadingeki yini ukuba balalele izinkolelo ezingamanga, bese kuthi, sebekwenzile konke, bame baqine, bethi: ‘Akakho omunye ongabeka esinye isisekelo ngaphandle kwaleso esesibekiwe’? 1 Korinte 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Ngakho-ke kumelwe sibambelele ngokuqinile ekuqaleni kokuthembela kwethu kuze kube sekugcineni. Amazwi anamandla athunyelwe nguNkulunkulu nanguKristu kulesi sizwe, ebakhipha ezweni, iphuzu ngephuzu, ebangenisa ekukhanyeni okucacileyo kweqiniso lanamuhla. Ngezindebe ezithintwe ngomlilo ongcwele, izinceku zikaNkulunkulu zishumayele umlayezo. Ukukhuluma kobuNkulunkulu kubeke uphawu lwakho ebuqothweni beqiniso elishunyayelweyo.” Testimonies, umqulu 8, 296, 297.
The “work of preparing a people to stand in the last days,” is the work associated with the two prophecies of Ezekiel in chapter thirty-seven. A message is delivered by Isaiah’s voice in the wilderness, and the first message of Ezekiel brings those that have been dead in the street of the city of Sodom and Egypt for three-and-a-half days together. They then recognize they have been in Matthew’s tarrying time of the parable of the ten virgins. They then hear the call given to Jeremiah to separate the precious from the vile if they wish to return. They also recognize that Daniel’s prayer in chapter nine as present truth. Therefore if and when they choose to return by accepting and accomplishing the conditions of the gospel, then they receive Ezekiel’s second message and stand upon their feet a mighty army.
“Umsebenzi wokulungiselela abantu ukuba bame ezinsukwini zokugcina,” ungumsebenzi ohlotshaniswa neziprofetho ezimbili zikaHezekeli esahlukweni samashumi amathathu nesikhombisa. Umlayezo ulethwa yizwi lika-Isaya ehlane, futhi umlayezo wokuqala kaHezekeli uhlanganisa labo ababefile emgwaqweni womuzi waseSodoma naseGibhithe izinsuku ezintathu nengxenye. Base beqaphela ukuthi bebekade besesikhathini sokulinda sikaMathewu emfanekisweni wezintombi eziyishumi. Base bezwa ubizo olwanikwa uJeremiya lokwahlukanisa okuyigugu kokuyichilo uma befisa ukubuya. Babuye baqaphele nomkhuleko kaDaniyeli esahlukweni sesishiyagalolunye njengeqiniso lamanje. Ngakho-ke uma futhi lapho bekhetha ukubuya ngokwamukela nangokufeza imibandela yevangeli, khona-ke bemukela umlayezo wesibili kaHezekeli, bema ngezinyawo zabo, babe ibutho elinamandla.
The “work of preparing a people to stand in the latter days” is accomplished through the latter rain methodology of “line upon line.” That work involves a work of restoring the Millerite truths that are represented on the 1843 and 1850 pioneer charts. Those two charts are Habakkuk’s two tables and they are to be laid upon one another (line upon line), and in so doing the two charts represent the foundational truths that are to be restored in the last days by the dirt brush man.
“Umsebenzi wokulungisela abantu ukuba beme ezinsukwini zokugcina” ufezwa ngendlela yemvula yangemuva ethi “umugqa phezu komugqa.” Lowo msebenzi ubandakanya umsebenzi wokubuyisela amaqiniso amaMillerite amelwe emashadini amaphayona ka-1843 noka-1850. Lawo mashadi amabili ayizingqwembe ezimbili zikaHabakuki, futhi kufanele abekwe phezu komunye nomunye (umugqa phezu komugqa), futhi ngokwenza kanjalo lawo mashadi amabili amele amaqiniso ayisisekelo okufanele abuyiselwe ezinsukwini zokugcina ngumuntu webhulashi lothuli.
When brought together, line upon line, they identify the mistake in the 1843 chart, which was thereafter corrected upon the 1850 chart. When considered as one table (line upon line) they then represent both the experience of God’s people and the hidden history of the seven thunders, for together they illustrate the first disappointment, the tarrying time, the Midnight Cry, and October 22, 1844, and the great disappointment.
Lapho zihlanganiswa, umugqa phezu komugqa, ziveza iphutha elalisetshathini lika-1843, elase lilungiswa eshathini lika-1850. Lapho zibhekwa njengethebula elilodwa (umugqa phezu komugqa), zibe sezimelela kokubili isipiliyoni sabantu bakaNkulunkulu kanye nomlando ofihlekile wezulu lokuduma okuyisikhombisa, ngokuba ndawonye ziveza ukudumala kokuqala, isikhathi sokulibala, Isimemezelo Saphakathi Kwamabili, no-Okthoba 22, 1844, kanye nokudumala okukhulu.
It is the first disappointment, Midnight Cry and great disappointment that is the hidden history of the seven thunders. It is the structure of truth, for truth is based upon the first and last letter of the Hebrew word “truth” being the same as is the first and last disappointment of that history. The middle and thirteenth letter is a symbol of rebellion as represented by those who reject the message of the Midnight Cry. The two charts when brought together provide two witnesses to the prophetic truths of the Millerites that are to be restored by the dirt brush man, but they also identify the experience that typifies the experience of the one hundred and forty-four thousand.
Ukudumala kokuqala, iSikhalo Saphakathi Kwamabili, nokudumala okukhulu yikho umlando ofihlekile wezulu oludumayo oluyisikhombisa. Yisakhiwo seqiniso, ngokuba iqiniso lisekelwe ekutheni uhlamvu lokuqala nolokugcina lwegama lesiHeberu elithi “iqiniso” luyefana, njengoba kunjalo ngokudumala kokuqala nokokugcina kwalowo mlando. Uhlamvu oluphakathi, olungolweshumi nantathu, luwuphawu lokuvukela, njengoba lumele labo abenqaba umlayezo weSikhalo Saphakathi Kwamabili. La mashadi amabili, lapho ehlanganiswa ndawonye, anikeza ofakazi ababili bamaqiniseko esiprofetho amaMillerite okufanele abuyiselwe ngumuntu webhulashi lothuli, kodwa futhi akhomba isipiliyoni esimelela isipiliyoni sabayizinkulungwane eziyikhulu namashumi amane nane.
Those called to be the ensign (the one hundred and forty-four thousand) were confronted with their first disappointment on July 18, 2020, and then in July of 2023, they were then presented with a message from a voice crying in the wilderness. The voice was calling them to return.
Labo ababizelwe ukuba babe yisibonakaliso (abayizinkulungwane eziyikhulu namashumi amane nane) babhekana nokudumala kwabo kokuqala ngoJulayi 18, 2020, kwase kuthi ngoJulayi ka-2023 bavezwa umlayezo ovela ezwini elimemeza ehlane. Lelo zwi lalibabizela ukuba babuye.
It is at this point in the hidden history of the seven thunders that rebellion will be manifested, for the next waymark is when the dirt brush man gathers the jewels and casts them into the casket. They then shine ten times brighter. At that point Miller was awakened. When the virgins (Miller) awake, it is too late. The restoration of the desolations of many generations is a work that the two witnesses must participate in. That work is now being carried out.
Kungalesi sikhathi emlandweni ofihlekile wezulu oluyisikhombisa lapho ukuvukela kuzobonakaliswa khona, ngokuba uphawu lwendlela olulandelayo luwukuthi indoda enebhulashi lothuli ibuthe amagugu, iwaqoqele bese iwaphonsa ebhokisini. Khona-ke aseqhakaza ngokukhanya okuphindwe kayishumi. Kuleso sikhathi uMiller wavuswa. Lapho izintombi (uMiller) zivuka, sekwephuzile. Ukubuyiselwa kwamanxiwa ezizukulwane eziningi kungumsebenzi okumele ofakazi ababili babambe iqhaza kuwo. Lowo msebenzi usuphethwe manje.
William Miller’s framework of the prophecies represented by the vision of the Ulai River, of Daniel chapters seven, eight and nine was the two desolating powers of paganism and papalism and the framework for Future for America is paganism (the dragon), followed by papalism (the beast) and apostate Protestantism (the false prophet). The key that establishes both frameworks is the writings of the apostle Paul. The apostle Paul was the prophetic voice that connected ancient Israel with spiritual Israel. Before his conversion, Paul’s name was Saul, which means “selected” or “set forth”.
Uhlaka lukaWilliam Miller lweziprofetho ezimelelwa ngumbono woMfula i-Ulai, lukaDaniyeli izahluko zesikhombisa, zesishiyagalombili, nesesishiyagalolunye, lwaluyimibuso emibili echithayo yobuqaba nobupapa; kanti uhlaka lwe-Future for America luwubuqaba (udrako), olulandelwa ubupapa (isilo) nobuProthestani obuhlubukayo (umprofethi wamanga). Isihluthulelo esimisela womabili la mahlaka yimibhalo yomphostoli uPawulu. Umphostoli uPawulu wayeyizwi lesiprofetho elaxhumanisa u-Israyeli wasendulo no-Israyeli womoya. Ngaphambi kokuphenduka kwakhe, igama likaPawulu lalinguSawulu, okusho ukuthi “okhethiwe” noma “obekiwe phambi kwabanye”.
Paul was chosen (selected) to be the apostle to the Gentiles, and he was chosen among other things for his understanding of the Old Testament. Writing the majority of the New Testament, there is no other of the New Testament authors who possessed the understanding of the Old Testament as did Paul. He was chosen to lead out in presenting the gospel to the Gentiles, but he was also chosen to establish the relationship of the prophetic histories of the Old Testament with the prophetic history that followed the time period of the cross. Without Paul’s testimony the prophetic understanding of the Millerites, and that of Future for America would be non-existent. In the very history where literal Israel was divorced as God’s chosen people, Paul was chosen to identify that ancient Israel, though then divorced from God, was the symbol of the prophetic history of spiritual Israel. The necessary prophetic rules for the movements of the first and third angels are based primarily upon the writings of the apostle Paul.
UPawulu wakhethwa (waqokwa) ukuba abe ngumphostoli kwabeZizwe, futhi wakhethwa, phakathi kwezinye izinto, ngenxa yokuqonda kwakhe iTestamente Elidala. Njengoba abhala ingxenye enkulu yeTestamente Elisha, akekho omunye kubabhali beTestamente Elisha owayenokuqonda iTestamente Elidala njengoPawulu. Wakhethwa ukuba ahole ekuvezweni kwevangeli kwabeZizwe, kodwa futhi wakhethwa ukuba amise ubudlelwane phakathi kwemilando yesiprofetho yeTestamente Elidala nomlando wesiprofetho owalandela isikhathi sesiphambano. Ngaphandle kobufakazi bukaPawulu, ukuqonda kwesiprofetho kwamaMillerite, kanye nalokho kweFuture for America, bekungeke kube khona. Kulo kanye umlando lapho u-Israyeli ongokoqobo ahlukaniswa khona njengabantu bakaNkulunkulu abakhethiweyo, uPawulu wakhethwa ukuba aveze ukuthi lowo Israyeli wasendulo, nakuba ngaleso sikhathi wayesehlukanisiwe noNkulunkulu, wawuwuphawu lomlando wesiprofetho ka-Israyeli womoya. Imithetho yesiprofetho edingekayo yeminyakazo yengelosi yokuqala neyesithathu isekelwe ngokuyinhloko emibhalweni yomphostoli uPawulu.
For this reason, we will consider some of the prophetic principles that are identified by Paul that impacted the message of the Millerites, that was set within the framework of two desolating powers, and in so doing we will also consider how those principles impact upon the framework of three desolating powers.
Ngenxa yalesi sizocabangela eminye yemigomo yesiprofetho ekhonjwe nguPawulu eyaba nomthelela emlayezweni wamaMillerite, owabekwa ngaphakathi kohlaka lwamandla amabili achithayo, futhi ngokwenza kanjalo sizobuye sicabangele nokuthi leyo migomo inomthelela kanjani ohlakeni lwamandla amathathu achithayo.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:1–10.
Ngaphezu kwalokho, bazalwane, angithandi ukuba ningabi nolwazi, ukuthi obaba bethu bonke babengaphansi kwefu, futhi bonke badabula ulwandle; futhi bonke babhapathizelwa kuMose efwini nasolwandle; futhi bonke badla ukudla okufanayo okungokomoya; futhi bonke baphuza isiphuzo esifanayo esingokomoya; ngokuba babephuza kuleloDwala elingokomoya elalibalandela; futhi leloDwala lalinguKristu. Kodwa abaningi kubo uNkulunkulu akathokozanga ngabo, ngokuba bachithwa ehlane. Manje lezi zinto zaba yizibonelo kithi, ukuze singafisi izinto ezimbi, njengoba nabo bazifisa. Futhi ningabi ngabakhonza izithombe, njengabanye babo; njengoba kulotshiwe ukuthi: Abantu bahlala phansi ukuba badle baphuze, base besukuma badlale. Futhi masingafebi, njengokuba abanye babo befeba, kwase kuwa ngosuku olulodwa abayizinkulungwane ezingamashumi amabili nantathu. Futhi masingamlingi uKristu, njengoba abanye babo nabo bamlinga, babhujiswa izinyoka. Futhi ningakhononi, njengokuba abanye babo bakhonona, babhujiswa ngumbhubhisi. Manje zonke lezi zinto zabehlela bona njengezibonelo; futhi zalotshwa ukuba zibe yisixwayiso kithi, esehlelwe yithi ukuphelela kwezikhathi zomhlaba. 1 Korinte 10:1–10.
In ten short verses, Paul identifies that the rite of baptism was typified at the Red Sea crossing, that the Rock which followed ancient Israel, was a “spiritual Rock,” and that it was Christ. He identifies that ancient Israel was the example for those living in the last days. This passage is a warning, and the passage is a point of controversy between those who uphold truth and those who oppose truth. Adventist theologians teach that Paul was simply identifying that the histories of ancient Israel were illustrating moral lessons that needed to be understood by those living in the last days, but they insist Paul was not identifying that the histories of literal Israel were actually to be repeated by spiritual Israel. Sister White often uses this passage to confirm exactly what Paul meant.
Emavesini ayishumi amafushane, uPawulu uveza ukuthi umkhuba wombhaphathizo wawufanekiselwe ekuwelweni koLwandle Olubomvu, nokuthi iDwala elalilandela u-Israyeli wasendulo laliyi-“Dwala likamoya,” nokuthi lalinguKristu. Uveza futhi ukuthi u-Israyeli wasendulo wayeyisibonelo salabo abaphila ezinsukwini zokugcina. Lesi siqephu siyisexwayiso, futhi lesi siqephu siyiphuzu lempikiswano phakathi kwalabo abagcina iqiniso nalabo abamelana neqiniso. Izazi zenkolo zama-Adventist zifundisa ukuthi uPawulu wayemane eveza ukuthi umlando ka-Israyeli wasendulo wawubonisa izifundo zokuziphatha ezazidinga ukuqondwa yilabo abaphila ezinsukwini zokugcina, kodwa ziphikelela ngokuthi uPawulu wayengasho ukuthi umlando ka-Israyeli ongokoqobo wawuzophindwa ngempela ngu-Israyeli womoya. USista White uvame ukusebenzisa lesi siqephu ukuqinisekisa kona kanye lokho uPawulu ayekusho.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Ngamunye wabaprofethi basendulo wakhuluma kancane kakhulu ngesikhathi sabo kunangesethu, ukuze ukuprofetha kwabo kusebenze kithi. ‘Manje zonke lezi zinto zabafikela zibe yizibonelo: futhi zalotshwa ukuze zibe yisexwayiso kithi, esifikelwe yiziphetho zomhlaba.’ 1 Korinte 10:11. ‘Akubanga kubo uqobo, kodwa kwaba kithi, lapho babekhonza ngalezo zinto enizibikelwe zona manje yilabo abanitshele ivangeli ngoMoya oNgcwele othunyelwe evela ezulwini; okuyizinto nezingelosi ezifisa ukuzibheka.’ 1 Petru 1:12....
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“IBhayibheli iqoqe futhi yahlanganisa ndawonye ingcebo yayo ngenxa yalesi sizukulwane sokugcina. Zonke izehlakalo ezinkulu nazo zonke izenzo ezinesizotha zomlando weTestamente Elidala bezilokhu ziphindeka, futhi ziyaziphinda, ebandleni kulezi zinsuku zokugcina.” Selected Messages, book 3, 338, 339.
The “great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days,” is how Sister White summarizes Paul’s meaning in the verses. In an attempt to undermine Paul’s identification of ancient Israel as symbolically illustrating literal Israel’s history, Satan has foisted two primary attacks against this prophetic principle. The first, that I already mentioned, is the claim that Paul was simply identifying that those histories represented moral lessons. That false teaching is a half-truth, and a half-truth is not truth at all. It is true that the moral lessons that might be derived from the history of ancient Israel, is for the benefit of those living in the last days, but when that is used to deny that those histories are also an illustration of events that will be repeated, it becomes a half-truth, which is designed to deny the truth.
“Izehlakalo ezinkulu nezenzo ezinesizotha zomlando weTestamente Elidala bezilokhu ziphindaphindeka, futhi zisaphindaphindeka, ebandleni kulezi zinsuku zokugcina,” yilokho uDade White afingqa ngakho incazelo kaPawulu kula mavesi. Emzamweni wokuchitha ukuchazwa kukaPawulu kokuthi u-Israyeli wasendulo ubonisa ngokomfanekiso umlando ka-Israyeli ongokoqobo, uSathane uphoqe ukuhlasela okubili okuyinhloko ngokumelene nalesi simiso sesiprofetho. Okokuqala, engengivele ngakusho, yisimangalo sokuthi uPawulu wayemane ekhomba ukuthi leyo milando yayimelela izifundo zokuziphatha kuphela. Leyo mfundiso yamanga iyiqiniso eliyingxenye, futhi iqiniso eliyingxenye aliyona iqiniso nhlobo. Kuyiqiniso ukuthi izifundo zokuziphatha ezingathathwa emlandweni ka-Israyeli wasendulo ziyinzuzo kulabo abaphila ezinsukwini zokugcina, kodwa lapho lokho kusetshenziswa ukuphika ukuthi leyo milando futhi ingumfanekiso wezenzakalo eziyophindwa, kuba yiqiniso eliyingxenye, elenzelwe ukuphika iqiniso.
“A blessing or a curse is now before the people of God—a blessing if they come out from the world and are separate, and walk in the path of humble obedience; and a curse if they unite with the idolatrous, who trample upon the high claims of heaven. The sins and iniquities of rebellious Israel are recorded and the picture presented before us as a warning that if we imitate their example of transgression and depart from God we shall fall as surely as did they. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’” Testimonies, volume 1, 609.
“Isibusiso noma isiqalekiso manje kubekwe phambi kwabantu bakaNkulunkulu—isibusiso uma bephuma ezweni bazihlukanise, bahambe endleleni yokulalela ngokuthobeka; nesiqalekiso uma bezihlanganisa nabakhonza izithombe, abanyathela izimfuno eziphakeme zezulu. Izono nobubi buka-Israyeli ovukelayo kubhaliwe, futhi lo mfanekiso ubekwe phambi kwethu njengesixwayiso sokuthi uma silingisa isibonelo sabo sokweqa umthetho futhi sishiya uNkulunkulu, siyakuwa ngokuqinisekileyo njengoba nabo bawa. ‘Manje zonke lezi zinto zabehlela bona zaba yizibonelo; futhi zalotshwa ukuze kusixwayiswe thina, esifikelwe yikuphela kwezikhathi zomhlaba.’” Testimonies, volume 1, 609.
One truth is not to be used to deny another truth, for when it is, it turns the truth of God into a lie.
Iqiniso elilodwa alifanele lisetshenziswe ukuphika elinye iqiniso, ngoba lapho kwenziwa kanjalo, liguqula iqiniso likaNkulunkulu libe ngamanga.
“One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.
“Akukho mazwi oMsindisi okufanele enziwe achithe amanye.” The Great Controversy, 371.
The teaching that ancient Israel’s history represents moral lessons alone, is often used by Adventist theologians to destroy God’s prophetic Word, and it is one of the half-truths that is included in the dish of fables prepared to deceive God’s people into receiving a lie, and the lie they receive is identified in the writings of the apostle Paul.
Imfundiso ethi umlando wakwa-Israyeli wasendulo umelela izifundo zokuziphatha kuphela, ivame ukusetshenziswa yizazi zenkolo zama-Adventist ukubhidliza iZwi likaNkulunkulu lesiprofetho, futhi ingenye yamaqiniso ayingxenye afakwe esitsheni sezinganekwane esilungiselelwe ukukhohlisa abantu bakaNkulunkulu ukuba bemukele amanga, futhi lawo manga abawemukelayo akhonjwa emibhalweni yomphostoli uPawulu.
The other primary attack against the principle that the history of ancient Israel illustrates the history of modern Israel was invented by Jesuits during the history of the counter reformation, and it consists of agreeing to the idea that the history of ancient Israel is repeated. The Jesuit lie is that the history is literally repeated, not spiritually repeated. The lie was invented as a way to prevent an understanding that the pope of Rome is the antichrist of Bible prophecy, for the teaching assents to the truth that there is an antichrist in the last days, but it argues that the antichrist is represented by a literal power, not a spiritual power. The whore in Revelation seventeen, who has mystery Babylon written on her forehead, would then be a whore that arises in the literal land of Babylon, which today is Iraq.
Okunye ukuhlasela okuyinhloko ngokumelene nesimiso sokuthi umlando wakwa-Israyeli wasendulo ubonisa umlando wakwa-Israyeli wanamuhla kwaqanjwa amaJesuit ngesikhathi somlando we-Counter-Reformation, futhi kuqukethe ukuvumelana nombono wokuthi umlando wakwa-Israyeli wasendulo uyaphindwa. Amanga amaJesuit ukuthi lowo mlando uphindwa ngokoqobo, hhayi ngokomoya. Lawo manga aqanjwa njengendlela yokuvimbela ukuqondwa kokuthi upapa waseRoma ungumphikukristu wesiprofetho seBhayibheli, ngoba leyo mfundiso iyavuma iqiniso lokuthi kukhona umphikukristu ezinsukwini zokugcina, kodwa iphikisa ngokuthi umphikukristu umelelwa ngamandla angokoqobo, hhayi ngamandla omoya. Isifebe esikuSambulo 17, esibhalwe esiphongweni saso ukuthi, imfihlakalo, iBabiloni, siyobe sesingesifebe esivela ezweni elingokoqobo laseBabiloni, okuyi-Iraq namuhla.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
“Labo abadidekayo ekuqondeni kwabo izwi, abahluleka ukubona incazelo yomphikukristu, ngokuqinisekile bayozibeka ohlangothini lomphikukristu.” Kress Collection, 105.
The pope is a literal person, representing a literal power (the Catholic church), but he and his organization has been prophetically identified by literal Babylon, and can only be correctly identified when the subject of the antichrist is set forth as the spiritual fulfillment of a literal example. Paul identified that literal Israel illustrates spiritual Israel, but it was not a new prophetic truth that he presented, for his understanding was generally based upon the Old Testament, and it is there that his testimony is grounded.
Upapa ungumuntu ongokoqobo, omele amandla angokoqobo (iSonto lamaKatolika), kodwa yena nenhlangano yakhe baye bachazwa ngokwesiprofetho yiBabiloni langokoqobo, futhi bangabonakala ngokufanele kuphela lapho indaba yomphikukristu ivezwa njengokugcwaliseka okungokomoya kwesibonelo esingokoqobo. UPawulu wabonisa ukuthi u-Israyeli ongokoqobo uyisibonelo sika-Israyeli ongokomoya, kodwa lokhu kwakungelona iqiniso elisha lesiprofetho alilethayo, ngokuba ukuqonda kwakhe kwakuncike kakhulu eTestamenteni Elidala, futhi kulapho ubufakazi bakhe bumiswe khona.
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.
Usho kanje uJehova, iNkosi yakwa-Israyeli, noMhlengi wayo, uJehova wamabandla: Mina ngingowokuqala, mina ngingowokugcina; ngaphandle kwami akakho uNkulunkulu. Ngubani-ke, onjengami, oyakumemeza, akusho, akulungisele phambi kwami, selokhu ngamisa isizwe sasendulo? Nezinto ezizayo, nezizakuba khona, makazibonise kubo. Ningesabi, ningethuki; angikutshelanga yini kusukela kuleso sikhathi, ngakumemezela? Nina ningofakazi bami. Kukhona yini uNkulunkulu ngaphandle kwami? Yebo, akakho uNkulunkulu; angazi noyedwa. U-Isaya 44:6–8.
We are to be Christ’s witnesses, as was Paul, that the Alpha and Omega appointed not only ancient Israel, but all the biblical ancient people as symbols to show “the things that are coming,” upon those who live in the last days. Paul was an expert on the Old Testament, and he was raised up to be the prophetic connecting link between the dispensation of literal and spiritual Israel. It was his writings that guided those who understood the increase of knowledge at the time of the end in 1798, and also in 1989.
Sifanele ukuba ngofakazi bakaKristu, njengalokhu noPawulu ayenjalo, bokuthi u-Alfa no-Omega akamisi u-Israyeli wasendulo kuphela, kodwa nabo bonke abantu basendulo baseBhayibhelini, njengemifanekiso yokubonisa “izinto ezizayo” phezu kwalabo abaphila ezinsukwini zokugcina. UPawulu wayeyingcweti ngeTestamente Elidala, futhi wamiswa ukuba abe yisixhumanisi esiyisiprofetho phakathi kwezinkathi zokuphatha zika-Israyeli ongokoqobo no-Israyeli ongokomoya. Yimibhalo yakhe eyayiqondisa labo ababeqonda ukwanda kolwazi ngesikhathi sokuphela ngo-1798, kanye nango-1989.
Ancient literal Babylon, the ancient children of the east, ancient Egypt, ancient Greece, and the ancient Medo-Persian empire are symbols of spiritual powers at the end of the world. The ancient symbols are the literal that precedes, and represent, the spiritual that follows. Paul goes so far as to identify that literal Adam symbolized spiritual Adam (who is Christ).
IBhabhiloni lasendulo elingokoqobo, abantwana basendulo baseMpumalanga, iGibhithe lasendulo, iGrisi lasendulo, nombuso wasendulo wamaMede namaPheresiya kuyizimpawu zamandla omoya ekupheleni kwezwe. Izimpawu zasendulo ziyizingokoqobo ezandulelayo, futhi zimelela okomoya okulandelayo. UPawulu uze afinyelele ekukhombiseni ukuthi u-Adamu ongokoqobo wayeyisibonakaliso sika-Adamu ongokomoya (onguKristu).
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:45–49.
Ngakho kulotshiwe ukuthi: Umuntu wokuqala, u-Adamu, wenziwa umphefumulo ophilayo; u-Adamu wokugcina wenziwa umoya ophilisayo. Nokho okungokomoya akuzange kube ngokuqalayo, kodwa kwaba yilokho okungokwemvelo; emva kwalokho kwase kuba yilokho okungokomoya. Umuntu wokuqala ungowomhlaba, ungowothuli; umuntu wesibili uyiNkosi evela ezulwini. Njengoba enjalo ongowothuli, banjalo nabo abangabothuli; futhi njengoba enjalo ongowasezulwini, banjalo nabo abangabasezulwini. Njengalokhu sathwala umfanekiso wongowothuli, siyakuthwala futhi umfanekiso wongowasezulwini. 1 Korinte 15:45–49.
There are some very profound lessons Paul is teaching concerning the first and last Adam, but we are simply identifying the principle which he sets forth very clearly in the passage, when he states, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” The literal, which Paul here identifies as “natural,” is first, and the spiritual is last. Literal Israel was first, and natural, and spiritual Israel comes “afterward.”
Kunezifundo ezijule kakhulu uPawulu azifundisayo maqondana no-Adamu wokuqala nowokugcina, kodwa thina simane sikhomba isimiso asibeka ngokucacile kakhulu kulesi siqephu, lapho ethi, “okwomoya akuzange kube ngowokuqala, kodwa kube yilokho okuyimvelo; bese kuthi emva kwalokho kube yilokho okuyikomoya.” Okungokoqobo, uPawulu lapha akuchaza ngokuthi “okwemvelo,” yikho okuza kuqala, kuthi okomoya kube ngokokugcina. U-Israyeli ongokoqobo waba ngowokuqala, futhi owemvelo, kuthi u-Israyeli ongokomoya eze “emva kwalokho.”
Literal Babylon precedes spiritual Babylon. The next important point that is emphasized in Paul’s writings is the point in history when the change from literal to spiritual is to be applied. It is the time period of the cross when the prophetic change from literal to spiritual is identified.
IBabiloni elingokoqobo yandulela iBabiloni elingokomoya. Iphuzu elilandelayo elibalulekile eligcizelelwa emibhalweni kaPawulu yileso sikhathi emlandweni lapho uguquko olusuka kokungokoqobo luye kokungokomoya kufanele lusetshenziswe khona. Yisikhathi sesiphambano lapho uguquko lwesiprofetho olusuka kokungokoqobo luye kokungokomoya lubonakaliswa khona.
For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Galatians 3:26–29.
Ngokuba nonke ningabantwana bakaNkulunkulu ngokukholwa kuKristu Jesu. Ngokuba bonke kini enabhapathizelwe kuKristu nembethe uKristu. Akusekho mJuda noma mGreki, akusekho isigqila noma okhululekileyo, akusekho owesilisa noma owesifazane; ngokuba nonke nimunye kuKristu Jesu. Futhi uma ningabakaKristu, khona-ke niyinzalo ka-Abrahama, ningabazuzayo ngokwesithembiso. Galathiya 3:26–29.
It matters not what your birthright might be, if and when you accept Christ, you then become the seed of Abraham. You are not literal Israel; you are spiritual Israel. The transition from literal to spiritual was the cross. Paul divides mankind into two classes. Each class has their own covenant, each are descendants of Abraham. Each has a city that represents their family and covenant. Each is either a son of literal Adam or spiritual Adam.
Akukhathalekile ukuthi ilungelo lakho lobuzibulo lingase libe yini; uma nalapho wemukela uKristu, usuba yinzalo ka-Abrahama. Awuyena u-Israyeli ongokoqobo; ungum-Israyeli ongowomoya. Uguquko olusuka kokungokoqobo luye kokungowomoya lwaba yisiphambano. UPawulu uhlukanisa isintu saba izigaba ezimbili. Isigaba ngasinye sinesivumelwano saso, futhi ngasinye siyinzalo ka-Abrahama. Ngasinye sinomuzi olumele umndeni waso nesivumelwano saso. Ngasinye siyindodana ka-Adamu ongokoqobo noma ka-Adamu ongowomoya.
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–30.
Ngokuba kulotshiwe ukuthi u-Abrahama wayenamadodana amabili, elinye ngencekukazi, elinye ngowesifazane okhululekileyo. Kodwa lowo owazalwa ngencekukazi wazalwa ngokwenyama; kanti lowo ngowesifazane okhululekileyo wazalwa ngesithembiso. Lezi zinto ziyisifanekisomqondo: ngokuba laba bayizivumelwano ezimbili; esinye sivela entabeni iSinayi, esizalela ebugqilini, esinguHagari. Ngokuba lo Hagari uyintaba iSinayi e-Arabiya, futhi uhambelana neJerusalema ekhona manje, esebugqilini kanye nabantwana bayo. Kodwa iJerusalema eliphezulu ikhululekile, yona engunina wethu sonke. Ngokuba kulotshiwe ukuthi: Thokoza, wena oyinyumba ongazaliyo; qhumuka ukhale, wena ongahlatshwanga yimihuzuko yokubeletha; ngokuba owashiywayo unabantwana abaningi kakhulu kunalowo onendoda. Manje thina, bazalwane, njengalokhu u-Isaka wayenjalo, singabantwana besithembiso. Kodwa njengalapho lowo owazalwa ngokwenyama amzingela lowo owazalwa ngoMoya, kunjalo nanamuhla. Nokho umbhalo uthini? Xosha incekukazi nendodana yayo; ngokuba indodana yencekukazi ayisoze yaba yindlalifa kanye nendodana yowesifazane okhululekileyo. Ngakho-ke, bazalwane, asibona abantwana bencekukazi, kodwa abangowesifazane okhululekileyo. Galathiya 4:22–30.
In the time period of the cross, the ancient literal became symbols of the modern spiritual. The apostle Paul clarified these essential prophetic truths that allowed William Miller to establish the framework of two desolating powers, which he based all of his prophetic conclusions upon. The same work accomplished by the apostle Paul is what identifies the three desolating powers that is the framework for all the prophetic conclusions of Future for America.
Esikhathini sesiphambano, okwakuyinto yasendulo engokoqobo kwaba yizimpawu zezinto zesimanje ezingokomoya. Umphostoli uPawulu wakucacisa lokhu kuyiqiniso okubalulekile kwesiprofetho okwavumela uWilliam Miller ukuba amise uhlaka lwamandla amabili achithayo, lapho asekela khona zonke iziphetho zakhe zesiprofetho. Umsebenzi ofanayo owafezwa umphostoli uPawulu yiwo okhomba amandla amathathu achithayo ayiwuhlaka lwazo zonke iziphetho zesiprofetho ze-Future for America.
The framework of Miller’s understanding of the increase of knowledge represented by the Ulai River vision of chapter seven, eight and nine was based upon his discovery that “the daily” in the book of Daniel represented pagan Rome. He made that discovery in Paul’s second letter to the Thessalonians. That understanding is the primary truth identified in association with the prophetic “lie,” that causes strong delusion to come upon Seventh-day Adventists in the last days.
Uhlaka lokuqonda kukaMiller mayelana nokwanda kolwazi olwamelwa umbono woMfula i-Ulai ezahlukweni zesikhombisa, zesishiyagalombili nelesishiyagalolunye lwasekelwa ekutholeni kwakhe ukuthi “okwemihla ngemihla” encwadini kaDaniyeli kwakumele iRoma yobuhedeni. Wenza lokho kuthola encwadini yesibili kaPawulu eya kwabaseThesalonika. Lokho kuqonda kuyiqiniso eliyinhloko elikhonjwa ngokuhlangana “namanga” esiprofetho, abangela ukuba inkohliso enamandla yehlele ama-Adventist oSuku lweSikhombisa ezinsukwini zokugcina.
We will continue our study of the increase of knowledge represented by the vision of the Ulai River in the next article by considering what Miller recognized in Paul’s letter.
Sizoqhubeka nesifundo sethu sokwanda kolwazi okumelelwa umbono woMfula i-Ulai esihlokweni esilandelayo ngokucabangela lokho uMiller akubona encwadini kaPawulu.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Lowo obona ngaphansi kobuso bezinto, ofunda izinhliziyo zabo bonke abantu, usho ngalabo abaye baba nokukhanya okukhulu: ‘Abahlushwa futhi abamangaliswa ngenxa yesimo sabo sokuziphatha nesomoya.’ Yebo, bazikhethele ezabo izindlela, nomphefumulo wabo uthokozela ezinengweni zabo. Nami futhi ngiyakukhetha ukudukiswa kwabo, ngilethe phezu kwabo lokho abakwesabayo; ngokuba lapho ngibiza, akubanga khona ophendulayo; lapho ngikhuluma, abezwanga: kodwa benza okubi phambi kwamehlo Ami, bakhetha lokho engangingakuthokozeli.” “UNkulunkulu uyakubathumela inkohliso enamandla, ukuze bakholwe amanga,” ngoba “abemukelanga uthando lweqiniso, ukuze basindiswe,” “kodwa bathokoza ngokungalungi.” Isaya 66:3, 4; 2 Thesalonika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“UMfundisi wasezulwini wabuza: ‘Yikuphi ukudukiswa okunamandla ngakumbi okungakhohlisa ingqondo kunokuzenzisa kokuthi wakhe phezu kwesisekelo esifanele nokuthi uNkulunkulu uyayamukela imisebenzi yakho, kanti empeleni usebenza izinto eziningi ngokwenqubomgomo yezwe futhi wona kuJehova na? Hawu, kungukukhohlisa okukhulu, ukudukiswa okuhehayo, okuthatha izingqondo, lapho abantu abake balazi iqiniso bephambanisa isimo sokumesaba uNkulunkulu noMoya namandla ako; lapho becabanga ukuthi bacebile futhi bandisiwe ngezinto futhi abadingi lutho, kanti empeleni baswele konke.’” Testimonies, umqulu 8, 249, 250.