The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.
Ukwanda kolwazi okumelwe ngumbono woMfula i-Ulai yilokho ekugcineni okwabhalwa phezu kwamatafula amabili kaHabakuki.
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
“Kuhlanganiswe neziprofetho ababebezibheka njengezisebenza esikhathini sokubuya kwesibili kwakukhona ukufundiswa okwakuhlelwe ngokukhethekile isimo sabo sokungaqiniseki nokulindela ngokukhathazeka, futhi kubakhuthaza ukuba balinde ngesineke ekukholweni ukuthi lokho okwakumnyama ekuqondeni kwabo ngaleso sikhathi kwakuyokwenziwa kucace ngesikhathi esifanele.
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
“Phakathi kwalezi ziprofetho kwakukhona leso sikaHabakuki 2:1–4: ‘Ngiyakuma embhoshongweni wami wokulinda, ngizimise phezu kwenqaba, ngibheke ukuze ngibone lokho Ayakukusho kimi, nokuthi ngiyakuphendula ngithini lapho ngisolwa. INkosi yangiphendula, yathi, Bhala umbono, uwenze ucace ematsheni okubhala, ukuze ogijimayo awufunde. Ngokuba umbono usekhona okwangesikhathi esimisiweyo, kodwa ekugcineni uyakukhuluma, ungamanga; noma ubambezeleka, wulindele; ngokuba uyakufika impela, awuyikubambezeleka. Bheka, umphefumulo wakhe ozikhukhumezayo awuqondile kuye; kodwa olungileyo uyakuphila ngokukholwa kwakhe.’”
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.
“Kakade ngo-1842 isiqondiso esanikezwa kulesi siprofetho sokuthi ‘bhala umbono, uwenze ucace ematafuleni, ukuze ofundayo agijime,’ sase siphakamisele kuCharles Fitch ukulungiswa kweshadi lesiprofetho elalizobonisa imibono kaDaniyeli neSambulo. Ukushicilelwa kwaleli shadi kwathathwa njengokugcwaliseka komyalo owanikezwa uHabakuki. Nokho, ngaleso sikhathi kwakungekho noyedwa owaphawula ukuthi ukubambezeleka okubonakalayo ekugcwalisekeni kombono—isikhathi sokulibala—kuvezwa kuleso siprofetho esifanayo. Emva kokudumazeka, lo mbhalo wabonakala ubaluleke kakhulu: ‘Ngokuba umbono useyisikhathi esimisiweyo, kepha ekugcineni uyakukhuluma, ungaqambi amanga; noma ubambezeleka, wulindele; ngokuba uyakufika impela, awuyikubambezeleka…. Olungileyo uyakuphila ngokukholwa kwakhe.’ The Great Controversy, 391, 392.
The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.
Amatafula amabili kaHabakuki angofakazi ababili ngokwesiprofetho. NgokweBhayibheli, ofakazi ababili kufanele bahlanganiswe ukuze kuqiniswe iqiniso.
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.
Kepha uma engakuzwa, hamba nomunye noma ababili futhi, ukuze kuthi ngomlomo wofakazi ababili noma abathathu yonke indaba iqiniswe. Mathewu 18:16.
When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another they confirm the truths that were the jewels of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the tarrying time of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.
Lapho amatafula amabili kaHabakuki (amashadi abavulindlela ka-1843 no-1850) ebekwa phezu komunye nomunye, aqinisekisa amaqiniso ayeyigugu eliyizihlahla ephusheni likaMiller. Iphutha lika-1843, elimelelwe ethebuleni lokuqala, lapho libekwa phezu kwethebula lesibili, limisa isikhathi sokulibala kombono. UMiller (umlindi ongokomfanekiso walowo mlando) wabuza ukuthi kwakufanele athini phakathi kwempikiswano yomlando wakhe.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Ngiyakuma embhoshongweni wami, ngizimise phezu kombhoshongo, ngibhekisise ukuze ngibone ukuthi uyakuthini kimi, nokuthi ngiyakuphendulani lapho ngisolwa. Habakuki 2:1.
The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.
INkosi yamyalela uMiller ukuba alobe umbono, futhi ephusheni lakhe wabeka ibhokisi elaliqukethe lowo mbono phezu kwetafula maphakathi negumbi lakhe.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
INkosi yangiphendula, yathi, Bhala umbono, uwenze ucace emacwecweni, ukuze ofundayo agijime. Habakuki 2:2.
The tables then identify the tarrying time and the first disappointment.
Amatafula-ke akhomba isikhathi sokulibala kanye nokudumazeka kokuqala.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Ngokuba umbono usasele ukugcwaliseka ngesikhathi esimisiweyo, kepha ekugcineni uyakukhuluma, ungabi ngamanga; noma ubambezeleka, wulinde; ngokuba uyakufika impela, awuyikubambezeleka. Habakuki 2:3.
The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.
Inqubo yokuvivinya enezinyathelo ezintathu ekhiqizwe ukwanda kolwazi (amatshe ayigugu kaMiller) bese yethulwa.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Bhekani, umphefumulo wakhe oziphakamisayo awuqondile kuye; kepha olungileyo uyakuphila ngokholo lwakhe. Habakuki 2:4.
The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.
Izigaba ezimbili zabakhulekeli zaziyobonakaliswa ngenqubo yokuvivinywa kaDaniyeli isahluko seshumi nambili.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Wathi, Hamba indlela yakho, Daniyeli; ngokuba la mazwi avaliwe futhi abekwe uphawu kuze kube sesikhathini sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, bavivinywe; kepha ababi bayakwenza okubi; futhi akekho kwababi oyakuqonda; kepha abahlakaniphileyo bayakuqonda. Daniyeli 12:9, 10.
The wise of Daniel are the wise virgins of Matthew twenty-five who were justified by faith and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.
Abahlakaniphileyo bakaDaniyeli bayizintombi ezihlakaniphileyo zikaMathewu amashumi amabili nanhlanu ezalungisiswa ngokukholwa, kanti ababi bayizintombi eziyiziwula ezaphakanyiswa ngokuzidla. Ekupheleni kwephupho likaMiller, amagugu amela amafutha emfanekisweni wezintombi eziyishumi, okwakuyisigijimi.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.
“UNkulunkulu uyadelelwa lapho singazamukeli izimemezelo asithumela zona. Ngalokho siyenqaba amafutha egolide abengawathululela emiphefumulweni yethu ukuze adluliselwe kulabo abasebumnyameni. Lapho isimemezelo sifika, ‘Bhekani, umkhwenyana uyeza; phumani nimhlangabeze,’ labo abangawamukelanga amafutha angcwele, abangagcinanga umusa kaKristu ezinhliziyweni zabo, bayothola, njengezintombi eziyiziwula, ukuthi abakakulungeli ukuhlangabeza iNkosi yabo. Abanawo, ngaphakathi kwabo, amandla okuzuza la mafutha, futhi ukuphila kwabo kuyabhidlika.” Review and Herald, Julayi 20, 1897.
The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is represented as the message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.
Ukukhanya kwamagugu kaMiller ezinsukwini zokugcina kuyokhanya ngokuphindwe kayishumi, futhi kokubili inani eliyishumi nokukhanya kuyizimpawu zokuvivinywa. Ezinsukwini zokugcina, ezimelelwe ekupheleni kwephupho likaMiller, ukukhanya kweqiniso okumelelwe ematafuleni kaHabakuki kuveza umlayezo wokuvivinya, okuthi emfanekisweni wezintombi eziyishumi umelelwe njengomyalezo Wokukhala Kwaphakathi Kobusuku. Leyo nqubo yokuvivinya iwukuphindaphindwa kwenqubo yokuvivinya yomlando wamaMillerite, ngoba umfanekiso wezintombi eziyishumi uyaphindwa ngokoqobo lwawo lonke ezinsukwini zokugcina.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ngivame ukubhekiswa emzekelisweni wezintombi eziyishumi, ezinhlanu zazo ezazihlakaniphile, nezinhlanu eziyiziwula. Lo mzekeliso uye wagcwaliseka futhi uyogcwaliseka ngokwezinhlamvu zawo uqobo, ngoba unesicelo esikhethekile kulesi sikhathi, futhi, njengomyalezo wengelosi yesithathu, ugcwalisekile futhi uyoqhubeka uyibe yiqiniso lamanje kuze kube sekupheleni kwesikhathi.” Review and Herald, August 19, 1890.
Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter, than those who were eating the diet of Babylon. The proud represented in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.
Ishumi liyisibonakaliso sokuvivinywa, futhi ekupheleni kwezinsuku eziyishumi uDaniyeli nabathathu abavelele babebonakala benobuhle obukhulu futhi bekhuluphele kakhulu kunalabo ababedla ukudla kwaseBabiloni. Abazidlayo abavezwa kuHabakuki, ababephila ngokuzithemba hhayi ngokukholwa, bakhulisa isimilo saseBabiloni. Emlandweni wamaMillerite baba ngamadodakazi aseBabiloni, futhi kuHabakuki kusetshenziswa izimpawu zesiprofetho zobupapa ukuze kuvezwe isimilo salabo abakhetha ukungaphili ngokukholwa.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.
Bheka, umphefumulo wakhe ophakanyisiweyo awulungile kuye; kodwa olungileyo uyakuphila ngokukholwa kwakhe. Yebo futhi, ngenxa yokuba ephambuka ngewayini, ungumuntu oziqhenyayo, akahlali ekhaya, owandisa ukufisa kwakhe njengesihogo, unjengokufa, futhi angeke asuthe, kodwa uziqoqela zonke izizwe, azibuthele kuye zonke izizwe zabantu. Kayikuthi yini bonke laba baphakamise isaga ngaye, nesisho sokumhleka ngaye, bathi: Maye kulowo owandisa okungesikho okwakhe! kuze kube nini? nakulowo ozithwesa udaka olunzima! Abayikuvuka yini masinyane abayakukuluma, bavuke abayakukuhlupha, wena ube yimpango kubo na? Ngokuba uphange izizwe eziningi, yonke insali yezizwe iyakukuphanga; ngenxa yegazi labantu, nangenxa yodlame lwezwe, nolomuzi, nolwabo bonke abakhileyo kuwo. Habakuki 2:4–8.
The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.
Inqubo yokuvivinywa elethwa phezu kwezintombi zikaMathewu amashumi amabili nanhlanu iveza isigaba sabakhulekeli, esesithuthukise isimilo senkosi yasenyakatho (ubupapa), okuyiyona futhi ingamandla “aphanga izizwe eziningi.” Yila mandla obupapa alunywa ngokuzumayo, njengoba nje uJezebeli wadliwa yizinja.
Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.
Ngalokho usho uJehova, uthi: Bhekani, kuza abantu abavela ezweni lasenyakatho, nesizwe esikhulu siyovuswa sivela emikhawulweni yomhlaba. Bayobamba umnsalo nomkhonto; banonya, abanasihawu; izwi labo liyaduma njengolwandle; bagibele amahhashi, behlelwe njengamadoda empini ukulwa nawe, ndodakazi yaseZiyoni. Sizwile udumo lwakho; izandla zethu ziphele amandla; usizi lusibambile, nobuhlungu obunjengobowesifazane osezinhlungwini zokubeletha. Ningaphumi niye ensimini, ningahambi endleleni; ngokuba inkemba yesitha nokwesaba kukhona nxazonke. Ndodakazi yabantu bami, zibophe ngendwangu yamasaka, uzigingqele emlotheni; zenzela ukulila njengokwelilwa kwendodana eyodwa, ukulila okubuhlungu kakhulu; ngokuba umchithi uyosifikela masinyane. Jeremiya 6:22–26.
Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.
Izigaba ezimbili zikaHabakuki yilezo ezilungisiswa ngokukholwa, nalezo ezadla zaphuza izimfundiso zaseBhabhiloni. Labo abasezinsukwini zokugcina zephupho likaMiller abamelwe njengezintombi, bangaba nokuqhakambisa isimilo sikaKristu, ngaleyo ndlela bamukele uphawu lukaNkulunkulu, noma baqhakambise isimilo sobupapa futhi bamukele uphawu lwesilo.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“Isikhathi sesifikile sokuba ukukhanya kweqiniso kukhanye phakathi kobumnyama bokonakala kokuziphatha. Umlayezo wengelosi yesithathu uthunyelwe emhlabeni, uxwayisa abantu ukuba bangalwamukeli uphawu lwesilo noma lomfanekiso waso emabunzini abo noma ezandleni zabo. Ukwamukela lolu phawu kusho ukufinyelela esinqumweni esifanayo naleso esenziwa yisilo, nokusekela imibono efanayo, ngokuphikisana okuqondile nezwi likaNkulunkulu. Ngabo bonke abalamukelayo lolu phawu, uNkulunkulu uthi, ‘Yena lowo uyakuphuza iwayini lolaka lukaNkulunkulu, oluthululwe lungaxutshiwe endebeni yokufutheka kwakhe; futhi uyakuhlushwa ngomlilo nangesibabule phambi kwezingelosi ezingcwele, naphambi kweWundlu.’” Review and Herald, Julayi 13, 1897.
The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”
Izintombi eziphuza iwayini laseBhabhiloni ziyogcina ziphuza iwayini lolaka lukaNkulunkulu. Ku-Isaya, izidakwa zakwa-Efrayimi zibonakalisa ubumpumputhe bokudakwa kwazo ngokuphenduphendula izinto, futhi leso senzo siyakuthathwa njengobumba lombumbi.
The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in Second Thessalonians, chapter two.
Ukuhlonza “okwemihla ngemihla” njengophawu lukaKristu kuphendulela iqiniso “lokwemihla ngemihla” phansi phezulu, ngoba “okwemihla ngemihla” kuwuphawu lukaSathane. Ukuhlonza kukaMiller “okwemihla ngemihla” njengobuhedeni kuvezwe ngokuqondile ematafuleni kaHabakuki. Ukutholakala kukaMiller kwaleso siqephu kwabaseThesalonika, okwamenza wakwazi ukuqonda ukuthi kwakungobuhedeni “okwasuswa,” ukuze kwambulwe “umuntu wesono” ohlezi ethempelini likaNkulunkulu, kuyiqiniso eliyinhloko elitholakala kweyesibili kwabaseThesalonika, isahluko sesibili.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“Ngafunda ngaqhubeka, kodwa angitholanga esinye isimo lapho khona lona [umhlatshelo wansuku zonke] utholakala khona, ngaphandle kukaDaniyeli. Ngase ngithatha [ngosizo lwe-concordance] lawo mazwi ayemi exhumene nawo, ‘suswa;’ uyakususa umhlatshelo wansuku zonke; ‘kusukela esikhathini lapho umhlatshelo wansuku zonke uyakususwa khona,’ njalonjalo. Ngafunda ngaqhubeka, ngicabanga ukuthi ngeke ngithole kukhanya ngalo mbhalo; ekugcineni ngafika ku-2 Thesalonika 2:7, 8. ‘Ngokuba imfihlakalo yokungalungi isiyasebenza kakade; kuphela lowo ovimbelayo manje uyovimbela kuze kube uyasuswa endleleni, bese kwembulwa lowo omubi,’ njalonjalo. Futhi lapho sengifikile kulowo mbhalo, Hawu, yeka ukuthi iqiniso labonakala licace futhi likhazimule kanjani! Nanko! Yilowo umhlatshelo wansuku zonke! Manje-ke, uPawulu usho ukuthini ngo-‘lowo ovimbelayo manje,’ noma ovimbayo? Ngo-‘umuntu wesono,’ kanye ‘nomubi,’ kubhekiswe ebuPhapeni. Manje-ke, yini evimbela ubuPhapeni ukuba bembulwe? Yebo, ubuqaba; ngakho-ke, ‘umhlatshelo wansuku zonke’ kumelwe usho ubuqaba.’—William Miller, Second Advent Manual, ikhasi 66.” Advent Review and Sabbath Herald, Januwari 6, 1853.
The meaning of “the daily” in Thessalonians, which Miller discovered is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.
Incazelo yokuthi “insuku zonke” kwabaseThesalonika, uMiller ayithola njengeqiniso eliyinhloko lalesi siqephu. Lapho uPawulu ekhomba labo abangalithandi iqiniso, futhi ngalokho beyakwamukela ukukhohliswa okunamandla, ngokuqinisekile kakhulu ukhomba inzondo yeqiniso ngomqondo ojwayelekile; kodwa iqiniso elibhekiswe kulo ngokuqondile kulesi siqephu yilona iqiniso lokuthi “insuku zonke” limelela iRoma yobuqaba.
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.
Isibani somzimba yiso iso; ngakho-ke, uma iso lakho lilodwa, umzimba wakho wonke uyakugcwala ukukhanya. Kodwa uma iso lakho lilibi, umzimba wakho wonke uyakugcwala ubumnyama. Ngakho-ke, uma ukukhanya okukuwe kungubumnyama, bukhulu kangakanani lobo bumnyama! Akakho umuntu ongakhonza amakhosi amabili; ngokuba uyakuzonda elinye, athande elinye; noma abambelele kwelinye, adelele elinye. Aninakukhonza uNkulunkulu noMamona. Mathewu 6:22–24.
There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily” as a symbol of Christ.
Kukhona kuphela uthando lweqiniso, noma inzondo ngeqiniso. Akukho ndawo ephakathi. Inkohliso enamandla eyehlela izintombi eziyiziwula zikaMathewu amashumi amabili nanhlanu isekelwe ekwenqabeni kwazo ukukhanya kwamagugu kaMiller amele isivivinyo sokugcina. Isivivinyo sokugcina sika-Israyeli wasendulo sasiyisivivinyo saso seshumi, futhi amagugu kaMiller akhanya ngokuphindwe kayishumi ezikhathini zokugcina. Uphawu lokwenqatshwa kwamagugu kaMiller luthi “the daily,” okuyinto izidakwa zakwa-Efrayimi eziyiphendula zabheka phansi esizukulwaneni sesithathu sobu-Adventist. “The daily” luwuphawu lobusathane lobuqaba. Izidakwa zangenisa igugu lomgunyathi, ezaliletha zisuka ebuProthestani obuhlubukayo, elikhomba “the daily” njengophawu lukaKristu.
Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.
Ukuqonda kukaMiller ngamatshe akhe ayigugu kwakulinganiselwe ngumlando aphakanyiselwa kuwo. Eqinisekile ukuthi Ukuza Kwesibili kwakuyisenzakalo esilandelayo sesiprofetho, inxeba elibulalayo lobupapa ngo-1798 lalingamela kuphela umbuso wesine nowokugcina womhlaba kaDaniyeli ezimbili. UMiller naye wayelinganiselwe ekuqondeni kwakhe “okwemihla ngemihla,” ngokuba ubufakazi bakhe buyilokhu ukuthi ngokwambulwa waholelwa endleleni ethile yokutadisha, lapho athi wasebenzisa iBhayibheli lakhe, i-Cruden’s Concordance, futhi wafunda amanye amaphephandaba. Isinqumo sakhe sokutadisha ngaleyo ndlela sasivele nje singene engqondweni yakhe.
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.
“Phakathi neminyaka eyishumi nambili engangiyi-deist, ngafunda yonke imilando engangingayithola; kodwa manje ngase ngiyithanda iBhayibheli. Lalifundisa ngoJesu! Nokho kwakusekhona ingxenye enkulu yeBhayibheli eyayisemnyama kimi. Ngo-1818 noma ngo-1819, ngenkathi ngixoxa nomngane engangimvakashele, owayengazi futhi ezwile ngikhuluma ngiseyi-deist, wangibuza ngendlela ebonisa kakhulu, ‘Uthini ngalo mbhalo, nangaloya?’ ebhekisela emibhalweni yakudala engangiphikisana nayo ngiseyi-deist. Ngaqonda ayekuhlosile, ngase ngiphendula—Uma unganginika isikhathi, ngizokutshela ukuthi isho ukuthini. ‘Ufuna isikhathi esingakanani?’ Angazi, kodwa ngizokutshela, ngiphendula, ngoba ngangingenakukholwa ukuthi uNkulunkulu wayenikeze isambulo esingeke siqondwe. Ngaleso sikhathi ngazimisela ukufunda iBhayibheli lami, ngikholwa ukuthi ngangiyokwazi ukuthola lokho uMoya oNgcwele ayekusho. Kodwa kwathi nje sengenze leso sinqumo, kwafika kimi umcabango wokuthi—‘Ake sithi uthola indima ongeke wayiqonda, uzokwenzani?’ Khona-ke le ndlela yokufunda iBhayibheli yafika engqondweni yami:—Ngizothatha amagama alezo zindima, ngiwalandele kulo lonke iBhayibheli, ngithole incazelo yawo ngaleyo ndlela. NganginoCruden’s Concordance, engicabanga ukuthi iyona enhle kunazo zonke emhlabeni; ngakho ngayithatha kanye neBhayibheli lami, ngahlala etafuleni lami lokubhala, futhi angafunda lutho olunye, ngaphandle kwamaphephandaba kancane, ngoba ngangizimisele ukwazi ukuthi iBhayibheli lami lisho ukuthini. Apollos Hale, The Second Advent Manual, 65.
Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.
Amaparele kaMiller awazange aqashelwe kuphela ngendlela yakhe yokufunda, kodwa nangokwambulwa okuqondile okuvela kuNkulunkulu.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“UNkulunkulu wathuma ingelosi yaKhe ukuba ithinte inhliziyo yomlimi owayengakholwa iBhayibheli, ukuze imholele ekucwaningeni iziprofetho. Izingelosi zikaNkulunkulu zazimvakashela kaningi lowo okhethiweyo, ukuze ziqondise ingqondo yakhe futhi zivulele ukuqonda kwakhe iziprofetho ebezilokhu zimnyama kubantu bakaNkulunkulu. Ukuqala kochungechunge lweqiniso wanikwa khona, futhi waholelwa ukuba aqhubeke efuna isixhumanisi emva kwesixhumanisi, kwaze kwaba yilapho ebheka iZwi likaNkulunkulu ngokumangala nangokulithanda okukhulu. Wabona khona uchungechunge oluphelele lweqiniso. Lelo Zwi ayeke walibheka njengelingaphefumulelwe manje lavuleka phambi kombono wakhe ngobuhle balo nangenkazimulo yalo. Wabona ukuthi enye ingxenye yoMbhalo ichaza enye, futhi lapho indima ethile yayivalekile ekuqondeni kwakhe, wayethola kwenye ingxenye yeZwi lokho okwakuyichaza. Walibheka iZwi elingcwele likaNkulunkulu ngenjabulo nangokuhlonipha okujulile kanye nokwesaba okungcwele.” Early Writings, 230.
When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.
Lapho uDadewethu White esho ukuthi “uNkulunkulu wathumela ingelosi yaKhe” kuMiller, lokho kukhomba ukuthi uGabriyeli wayeyingelosi eyathunyelwa kuMiller, ngoba “ingelosi yaKhe” yigama elibhekiselwa kuGabriyeli.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
“Amazwi engelosi athi, ‘NginguGabriyeli, oma phambi kukaNkulunkulu,’ abonisa ukuthi unesikhundla sokuhlonishwa okukhulu ezinkantolo zasezulwini. Lapho efika nomlayezo kuDaniyeli, wathi, ‘Akekho ongimelayo kulezi zinto ngaphandle kukaMikayeli [uKristu], iNkosana yenu.’ Daniyeli 10:21. NgoGabriyeli uMsindisi ukhuluma encwadini yesAmbulo, ethi ‘Wawuthumela wawubonakalisa ngengelosi yaKhe encekwini yaKhe uJohane.’ IsAmbulo 1:1.” The Desire of Ages, 99.
Gabriel and the other angels were sent to guide Miller’s mind and “open to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by divine revelation. The very method he employed to study the Bible had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”
UGabriyeli nezinye izingelosi bathunywa ukuba baqondise ingqondo kaMiller futhi “bamvulele ekuqondeni kwakhe iziprofetho ezazihlale zimnyama kubantu bakaNkulunkulu.” Umlayezo wakhe awuzange wakhiwe nje kuphela ngendlela yakhe yokutadisha, kodwa nangokwambulwa kwasezulwini. Nendlela uqobo ayeyisebenzisa ekutadisheni iBhayibheli yayifikile engqondweni yakhe. Lapho uNkulunkulu elethela iqiniso engqondweni yethu, lokho kungokwambulwa kwasezulwini, ngokuphambene nokufinyelela eqinisweni ngenqubo yokuhlukanisa iBhayibheli kahle. UMiller wakwenza kokubili, kodwa ukwambulwa kwasezulwini kwakufanele kube yingxenye yendlela uMiller afinyelela ngayo ekuqondeni isihloko esithi “okwemihla ngemihla.”
Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between “sur” and “rum” which are both translated as “take away.” He would not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”
UMiller wayengeke aqaphele ukushintshashintsha kobulili kuDaniyeli isahluko sesishiyagalombili, amavesi ayisishiyagalolunye kuya kweleshumi nambili, ngoba konke ayenakho kwakuyiBhayibheli nesivumelanisi-magugu samagama esingenalo nhlobo ulwazi mayelana nezilimi zeBhayibheli. Wayengeke awubone umehluko phakathi kuka-“sur” no-“rum,” kokubili okuhunyushwa ngokuthi “susa.” Wayengeke awubone umehluko phakathi kuka-“miqdash” no-“qodesh,” kokubili okuhunyushwa ngokuthi “ingcwele.”
He would not have seen the truth of the word “tamid” that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word “tamid” is used in the Bible, only in the book of Daniel is the Hebrew word “tamid” used as a noun. “Tamid” is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.
Wayengeke alibonile iqiniso legama elithi “tamid” elitholakala izikhathi eziyikhulu nane eBhayibhelini. Iqiniso ayengeke alibone (eliyilo futhi iqiniso alibona), lalingukuthi, kulezo zikhathi eziyikhulu nane lapho igama lesiHebheru elithi “tamid” lisetshenziswa eBhayibhelini, kuseNcwadini kaDaniyeli kuphela lapho igama lesiHebheru elithi “tamid” lisetshenziswa khona njengebizo. Elithi “tamid” yigama lesiHebheru elisho “okuqhubekayo”, futhi lihunyushwa ngokuthi “the daily” eNcwadini kaDaniyeli.
Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to correct Daniel’s use of the word as a noun. In order to correct Daniel, they added the word “sacrifice” to the Word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”
KuseNcwadini sikaDaniyeli kuphela lapho leli gama lisetshenziswa khona njengebizo, kanti kwezinye izikhathi ezingamashumi ayisishiyagalolunye nesishiyagalolunye lisetshenziswa njengesandiso. Ngenxa yalesi sizathu, lapho abahumushi beBhayibheli leNkosi uJakobe bebhekana nokuthi uDaniyeli usebenzisa leli gama izikhathi ezinhlanu njengebizo, kuyilapho bonke abanye abalobi beBhayibheli belisebenzisa izikhathi ezingamashumi ayisishiyagalolunye nesishiyagalolunye njengesandiso, baphoqeleka ngamandla obufakazi ukuba balungise ukusetshenziswa kukaDaniyeli kwaleli gama njengebizo. Ukuze balungise uDaniyeli, banezela igama elithi “umhlatshelo” eZwini, ngaleyo ndlela baguqula ibizo laba yisandiso. Kwase kuthi-ke, ukuze kulungiswe abahumushi, u-Ellen White waphefumulelwa ukuba abhale ukuthi, “ngabona maqondana ne-‘Daily,’ ukuthi igama elithi ‘sacrifice’ lanezelwa ngokuhlakanipha komuntu, futhi alingelona elembhalo; nokuthi iNkosi yanikeza umbono oqondileyo ngakho kulabo abanikela isimemezelo sehora lokwahlulelwa.”
Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.
UMiller, ngokobufakazi bakhe uqobo, wayefuna ukuqonda “okwemihla ngemihla,” okuyilokho agcina ekuqondile ku-2 Thessalonians. Kodwa futhi, ngokobufakazi bakhe uqobo, lapho efuna ukuqonda igama, wayebheka yonke indawo igama elisetshenziswe kuyo, kanti lelo gama lisetshenziswe ezinye izikhathi ezingamashumi ayisishiyagalolunye nesishiyagalolunye eBhayibhelini. Nokho ubufakazi bakhe mayelana “nokwemihla ngemihla” buyilokhu, ukuthi akalutholanga ndawo ngaphandle kwencwadi kaDaniyeli, lapho ethi, “Ngaqhubeka ngafunda, kodwa angitholanga esinye isimo lapho kwakutholakala khona [okwemihla ngemihla], ngaphandle kukaDaniyeli.” UMiller waholelwa emagugu ayigugu hhayi ngendlela yakhe yokutadisha kuphela, kodwa futhi nangokwambulwa kukaNkulunkulu ayekuphiwe ngenkonzo yezingelosi.
This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word “rum” and the other two times it is used with the Hebrew word “sur”. Both words are translated as take away, but “rum” in Daniel chapter eight, verse eleven means “to lift up and exalt”, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word “sur” means “to remove”.
Yingakho ukuqonda kwakhe “okwemihla ngemihla” kwakunembile, kodwa kunomkhawulo. Wayengenakubona ukuthi ezikhathini ezinhlanu lapho “okwemihla ngemihla” kubhekiselwa kukho encwadini kaDaniyeli, esinye kulezo zikhathi ezintathu lapho “okwemihla ngemihla” “kususwa,” sasimelela incazelo ehlukile kunezinye izikhathi ezimbili. Ngesinye isikhathi “okwemihla ngemihla” kusetshenziswa kanye negama lesiHeberu elithi “rum” kuthi kwezinye izikhathi ezimbili kusetshenziswe igama lesiHeberu elithi “sur”. Womabili la magama ahunyushwa ngokuthi susa, kodwa “rum” kuDaniyeli isahluko sesishiyagalombili, ivesi lelishumi nanye lisho “ukuphakamisa nokudumisa”, kanti esahlukweni seshumi nanye, ivesi lamashumi amathathu nanye, nasesahlukweni seshumi nambili, ivesi lelishumi nanye, igama elithi “sur” lisho “ukususa”.
The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word “sur” in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”
Izazi zemfundiso yenkolo ezidla ziphuze ukudla kwaseBhabhiloni ziphikisa ngokuthi noma ususa into, noma uyiphakamisa into, kokubili kumelela uhlobo lokususwa; ngakho-ke womabili la magama kufanele aqondwe njengaphethe incazelo efanayo. Zithi lezi zikhathi ezintathu lapho “imihla ngemihla” “isuswa,” zihlala zisho ukususa; futhi ngokwenza kanjalo, zibonisa ukuthi uDaniyeli wayenganaki ekukhetheni kwakhe amazwi. Azikusho lokho obala, kodwa ngokususela kulokho ezikufundisayo, zifundisa ukuthi uDaniyeli kwakufanele asebenzise igama elithi “sur” kuzo zonke lezi zikhathi ezintathu, ngoba ngokwalezi zazi zemfundiso yenkolo kuthiwa wayesho into efanayo njalo lapho “imihla ngemihla” “isuswa.”
They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used “qodesh” in all three references, and not used “miqdash” in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to the opposite understanding of the modern theologians.
Benza into efanayo nangamagama athi “miqdash” no “qodesh,” womabili ahunyushwa ngokuthi “indlu engcwele,” emavesini eleshumi nanye kuya kweleshumi nane esahlukweni sesishiyagalombili. Kuzo zonke izikhombo zika “indlu engcwele” kulawo mavesi amane, bagcizelela ukuthi zonke zimelela indlu engcwele kaNkulunkulu. Ngakho-ke, ngokusikisela futhi, uDaniyeli kwakufanele asebenzise nje elithi “qodesh” kuzo zonke izikhombo ezintathu, futhi angasebenzisi elithi “miqdash” evesini leshumi nanye. UMiller wayengeke awubone umehluko phakathi kwalawo magama, kodwa izazi zenkolo zesimanje ziyawubona, futhi lapho ziwubona, ziphikelela ngokuthi akukho mehluko okufanele wamukelwe. Nokho uMiller, ongazange awubone umehluko phakathi kwalawo magama, wafinyelela ekuqondeni okuphambene nalokho kwezazi zenkolo zesimanje.
The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.
Iqiniso liwukuthi uDaniyeli wayengumbhali oqaphe kakhulu ngokwedlulele, owayelwazi ulimi lwesiHeberu, futhi owahlulelwa njengohlakaniphe ngokuphindwe kayishumi kunabo bonke abanye abahlakaniphileyo baseBhabhiloni, ababengamadoda ahlakaniphe kakhulu emphakathini wabo ngokwawo. Uma kwakukhona noma ubani owayazi ukusetshenziswa okufanele kolimi lwesiHeberu, nokuthi kwakufanele lwethulwe kanjani ngokunembile kulo lowo mlando othile, kwakunguDaniyeli. Uma uDaniyeli wasebenzisa amagama ehlukene, kwakungenxa yokuthi ayehloselwe ukudlulisa izincazelo ezehlukene, ayefuna ngamabomu ukuzimelela. Lapho ukusetshenziswa okuhlukile kukaDaniyeli kwamagama ahunyushwa ngokuthi “indlu engcwele” noma ngokuthi “susa” kuvunywa, kusekela ukuqonda kukaMiller “kokwansuku zonke,” okwaqondwa nguMiller khona kanye endimeni lapho uPawulu ekhomba khona ukuthi labo abazonda iqiniso banqunyelwe ukwamukela ukukhohliswa okunamandla.
Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned laity who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.
Labo abazonda iqiniso futhi bakholwe amanga aveza ukudukiswa okunamandla, baphinde bamelwe njengezidakwa zakwa-Efrayimi, ezimelwe ngezigaba ezimbili. Esinye isigaba siwubuholi obufundileyo, kanti esinye isigaba singabantu abavamile abangafundile abayokuzwa kuphela lokho abafundileyo ababafundisa khona. Yibo labo abacasha ngaphansi kwamanga, nabenza isivumelwano nokufa. Yibo labo umphefumulo wabo uphakeme kuHabakuki isahluko sesibili, futhi bayizintombi eziyiziwula zikaMathewu amashumi amabili nanhlanu. Yibo labo abenqaba amaqiniso ayisisekelo ephupho likaMiller, akhanya ngokuphindwe kayishumi kakhulu ekugcineni (okumelela uvivinyo lweshumi nolokugcina luka-Israyeli wanamuhla), njengoba kufanekiswe uvivinyo lweshumi nolokugcina luka-Israyeli wasendulo.
We will continue this study in the next article.
Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.
And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.
INkosi yathi kuMose: “Koze kube nini laba bantu bengicunula? Koze kube nini ngaphambi kokuba bangikholwe, naphezu kwazo zonke izibonakaliso engizenzile phakathi kwabo? Ngiyakubashaya ngesifo esiwumshayabhuqe, ngibaphuce ifa labo, ngenze ngawe isizwe esikhulu, esinamandla kunabo.” UMose wayesethi eNkosini: “Khona-ke abaseGibhithe bayokuzwa lokhu, ngokuba wabakhuphula laba bantu phakathi kwabo ngamandla akho. Bayokutshela abakhileyo kuleli zwe, ngoba bezwile ukuthi wena, Nkosi, uphakathi kwalesi sizwe, nokuthi wena, Nkosi, ubonakala ubuso nobuso, nokuthi ifu lakho limi phezu kwabo, nokuthi uhamba phambi kwabo emini ensikeni yefu, nasebusuku ensikeni yomlilo. Manje uma ungabulala bonke laba bantu njengomuntu oyedwa, izizwe ezizwile udumo lwakho ziyokhuluma, zithi, ‘Ngokuba iNkosi yayingakwazi ukuletha laba bantu ezweni eyabafungela lona, ngalokho ibabulele ehlane.’ “Manje-ke, ngiyakuncenga, amandla eNkosi yami mawabe makhulu, njengokukhuluma kwakho, uthi, ‘INkosi iyephuza ukuthukuthela, inomusa omkhulu, ithethelela ububi nesiphambeko, kepha ayisoze neze yamyeka onecala angajeziswa, ihambisela abantwana ububi bawoyise kuze kube sesizukulwaneni sesithathu nesesine.’ Thethelela, ngiyakuncenga, ububi balaba bantu ngokobukhulu bomusa wakho, njengalokhu ubathethelele laba bantu kusukela eGibhithe kuze kube manje.” INkosi yathi: “Ngibathethelele ngokwezwi lakho; kodwa impela, njengoba ngiphila, umhlaba wonke uyogcwaliswa inkazimulo yeNkosi. Ngokuba bonke labo bantu ababone inkazimulo yami nezimangaliso zami engazenza eGibhithe nasehlane, bangilinga manje lezi zikhathi eziyishumi, abalalelanga izwi lami; ngokuqinisekileyo abayikubona izwe engalifungela oyise babo; futhi akukho noyedwa kubo abangicunulayo oyakulibona. Kepha inceku yami uKalebi, ngenxa yokuthi wayenomoya ohlukile kuye, wangilandela ngokuphelele, ngiyakumngenisa ezweni angena kulo; nenzalo yakhe iyakulidla njengefa.” Numeri 14:11–24.