Laodicea - Number Two | English and Zulu Side by Side

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

Kubalulekile, ekuqondeni isigijimi esivulwayo encwadini yesAmbulo, ukubona izimpande, ukuthuthuka, nokubaluleka koVuselelo lwamaProthestani. Imigqa emithathu eyinhloko emlandweni walolo Vuselelo iphathelene neBhayibheli, nendlela efanele okufanele isetshenziswe ekutadisheni iBhayibheli, kanye nokuthi izithunywa ezakhethwa kuwo lowo mlando ziyizimpawu zendlela zalowo mlando. Njengoba kunjalo njalo, uSathane wazama ukufihla iBhayibheli iKing James ngezinguqulo ezimbalwa ezingezona ezangempela, futhi wazama ukufihla indlela efanele yokuqonda iBhayibheli ngezinto ezimbalwa ezingezona ezangempela, futhi futhi wazama ukufihla izithunywa ezifanele (izimpawu zendlela) ezamiswa endleleni kulowo mlando.

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

“Kodwa uSathane wayengahlali engenzi lutho. Manje wazama lokho akuzamile kuyo yonke eminye iminyakazo yokuguqula ibandla—ukukhohlisa nokubhubhisa abantu ngokubabekela umsebenzi womgunyathi esikhundleni somsebenzi weqiniso. Njengoba kwakukhona oKristu bamanga ekhulwini lokuqala lebandla lobuKristu, kanjalo kwavela nabaprofethi bamanga ekhulwini leshumi nesithupha.” The Great Controversy, 186.

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

Emlandweni wamaMillerite kusukela ngo-1840 kuya ku-1844, isembatho sobuProthestani, (esingolunye lwezimpondo ezimbili zesilo somhlaba esiyi-United States), ubu-Adventism bamaMillerite baba yimpongo yobuProthestani. Ngesikhathi esifanayo, amabandla ayekade ezisho ukuthi angamaProthestani aba ubuProthestani obuhlubukayo, noma, njengoba amaMillerite ayewabiza kanjalo, “amadodakazi aseRoma.” Lapho amaProthestani enqaba umlayezo wengelosi yokuqala ngo-1843, awa, kwase kuthi amaMillerite aqhubeka nesembatho sobuProthestani. Umlando wamaMillerite wawuyisiqongo somsebenzi kaNkulunkulu ekukhuphuleni “ibandla laKhe ehlane” liye ekuqondeni okuphelele kweZwi likaNkulunkulu.

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

Ukuvulwa kokwahlulelwa kophenyo kwaletha uvivinyo lomthetho kaNkulunkulu, ikakhulukazi iSabatha. Ukumemezela umlayezo wengilosi yesithathu kwakudinga ibandla elaliphakamisa umthetho kaNkulunkulu, owawungcwatshwe ngaphansi kwamasiko nemikhuba yobupapa ngesikhathi seNkathi Yobumnyama. UKristu waletha amaProthestani emlandweni ka-1840 kuya ku-1844, wabeka phambi kwawo uvivinyo luka-Eliya, ayengumfanekiso walo uWilliam Miller; kwathi lapho amaProthestani enqaba umlayezo kaMiller, abuyela eRoma. Uvivinyo lomlayezo wengilosi yokuqala njengoba walethwa nguMiller lwafanekiselwa ngu-Eliya eNtabeni iKarmeli.

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

UEliya wasondela kubo bonke abantu, wathi: Koze kube nini nixhugela phakathi kwemibono emibili na? Uma uJehova enguNkulunkulu, mlandeleni; kodwa uma kunguBhali, mlandeleni yena. Abantu kabamphendulanga ngazwi. 1 AmaKhosi 18:21.

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

Ngo-1840, lapho bebhekene nesigijimi sika-Eliya, esimelwe nguMiller nengelosi yokuqala, amaProthestani akhetha uBhali!

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

INguquko yamaProthestani yayiwukwambulwa kabusha kwamaqiniso eBhayibheli eyaqala “ngenkanyezi yokusa,” eyathembiswa ukuba inikezwe phakathi nomlando omelelwa yibandla laseThiyathira. Ukuhlasela okuqondile okumelene neBhayibheli kwaqala emakhulwini eminyaka ngaphambili futhi kwethulwa ngokucacile encwadini ethi, The Great Controversy, ikakhulukazi ngomlando wamaWaldensian. Ngo-1930, uBenjamin Wilkerson washicilela incwadi ethi, Our Authorized Bible Vindicated. Lencwadi ibhala ngempi eyalwiwa nemibhalo yokuqala engcwele eyagcina isetshenzisiwe ekuhunyushweni kweKing James Bible kanye nemibhalo ehlukahlukene yomgunyathi kaSathane eyakhuthazwa futhi esakhuthazwa amaKatolika, ubuProthestani obuhlubukileyo, kanye nama-Adventist aseLawodikeya. Leyo mpi yaqala kudala ngaphambi komlando wamaWaldensian, kodwa bona bayisikhumbuzo nophawu lwalabo abanikele izimpilo zabo ukufakaza ngobukhulu bokubaluleka kwemibhalo yesandla elungileyo eyagcina ihunyushelwe ku-1611 King James Bible.

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

Ukukhiqizwa kweBhayibheli i-King James ngo-1611 kwadlula enqubweni ethile kakhulu yokuhumusha. Inqubo yokuhumusha nokushicilela iBhayibheli yafezwa ngezinyathelo eziyisikhombisa zokukhiqiza. Kwaphinde kwathatha iminyaka eyisikhombisa ukuyifeza, futhi iminyaka eyisikhombisa yeBhayibheli iyizinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili. Lokho, kambe, kuyinani elifanayo lezinsuku zesiprofetho uJesu aqinisekisa ngazo isivumelwano nabaningi ekugcwalisekeni kukaDaniyeli isahluko sesishiyagalolunye. Maphakathi nalelo sonto elingcwele uKristu wabethelwa, futhi, kambe, uKristu obethelwe uyisikhungo seBhayibheli. Lezo zinyathelo eziyisikhombisa zokukhiqiza iZwi elimsulwa likaNkulunkulu zazinje.

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

Okokuqala: Ukuhunyushwa Kokuqala Ngabantu Ngabanye: Cishe abahumushi abangama-50 bahlukaniswa baba amakomiti ayisithupha, ikomiti ngalinye linomthwalo wemfanelo wezingxenye ezehlukene zeBhayibheli. Laba bantu basebenza ekuhumusheni besusa ezilimini zokuqala (isiHebheru, isi-Aramu, nesiGreki) beziyisa esiNgisini.
Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

Okwesibili: Ukubuyekezwa Kwekomidi: Emva kokuba ikomidi ngalinye seliqedile ukuhumusha isigaba esithile, umsebenzi wabuyekezwa amalungu ekomidi uqobo lwawo. Lokhu kwavumela umnikelo wokubambisana kanye nokulungiswa kwamaphutha.
Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

Okwesithathu: Ukubuyekezwa yiKomidi Elijwayelekile: Izinguqulo zekomidi ngalinye zase zithunyelwa eqenjini elikhudlwana lezazi, elalibizwa ngokuthi yiKomidi Elijwayelekile. Leli komidi laliqukethe abameleli abavela kukomidi ngayinye kweziyisithupha zokuhumusha. Labuyekeza umsebenzi wonke, liqhathanisa futhi lihlanganisa ngokuvumelanayo izinguqulo ezahlukene zamakomidi.
Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

Okwesine: Ukubuyekezwa Nokulungiswa Okwengeziwe: Uguqulo olubuyekeziwe lweKomidi Elijwayelekile lwabuyiselwa emakomitini ngamanye ukuze luphinde lubuyekezwe futhi luthuthukiswe ngokwengeziwe. Le nqubo ephindaphindwayo yasiza ekuqinisekiseni ukuthi ukuhunyushwa kwakuhambisana futhi kunembile.
Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

Okwesihlanu: Ukuhlolwa Kokugcina Nokugunyazwa: Lapho amakomiti ngamanye eseqedile ukubuyekezwa kwawo, umbhalo wokugcina wabe usulethwa eKomitini Elikhulu ukuze uhlolwe okokugcina futhi ugunyazwe.
Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

Okwesithupha: Ukuvunywa Nokushicilelwa Kobukhosi: Ukuhumusha okuvunyelwe kwabe sekulethwa eNkosini uJakobe I ukuze kuvunywe yiyo.
Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

Okwesikhombisa: Lapho esenike imvume yakhe yobukhosi, ukuhunyushwa kwashicilelwa ngo-1611 njenge-King James Version (Authorized Version) yeBhayibheli.

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

Amazwi eNkosi angamazwi ahlanzekileyo; anjengesiliva esivivinywe esithandweni somhlaba, sahlanjululwa kasikhombisa. Wena uyakuwagcina, Jehova; uyakuwalondoloza kulesi sizukulwane kuze kube phakade. AmaHubo 12:6, 7.

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

Empini kaSathane emelene neZwi likaNkulunkulu, nangokumelene nezimpawu zendlela ezimelelwa yizithunywa ezahlukahlukene zalowo mlando owambulalayo kanye nendlela efanele okumele isetshenziswe ekuhlukaniseni kahle iZwi laKhe, i-King James Bible ka-1611 iyisibonakaliso sendlela esikhonjwa ngokuqondile kumaHubo ishumi nambili. Alikho kuwo wonke amaBhayibheli omgunyathi ahlukahlukene akhiqizwe ngemibhalo yesandla yamaKatolika eyonakele elifinyelela ezimfunekweni zamaHubo ishumi nambili. Inqubo yokuhlanzwa eyathatha izinyathelo eziyisikhombisa kanye nenkathi yezinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili kukhomba ukuthi i-King James Bible ingama“zwi amsulwa” kaNkulunkulu. UNkulunkulu uthembisa ukulondoloza i-King James Bible njengeZwi laKhe elimsulwa kuze kube phakade, ngakho-ke uthembisa nokusekela indlela yokusebenza ye“historicism” eyasetshenziswa ngabaguquli bamaProthestani, kuhlanganisa noWilliam Miller.

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

Ngekhulu leminyaka yeshumi nane uJohn Wycliffe, ohlonzwa ngokuthi “inkanyezi yasekuseni yoNguquko” encwadini ethi The Great Controversy, wasetshenziswa uNkulunkulu ukuhumushela iBhayibheli olimini olwalungaqondwa ngisho ngumuntu ojwayelekile. Yena ungumthunywa ophawula uphawu lwendlela lokuqala kweNguquko yamaProthestani.

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

“Lowo mnyakazo omkhulu uWycliffe awuqalisa, owawuzokhulula unembeza nengqondo, futhi ukhulule izizwe ezaziside ziboshelwe enqoleni yokunqoba yaseRoma, wawunomsuka wawo eBhayibhelini. Lapha kwakuwumthombo walowo mfudlana wesibusiso othi, njengamanzi okuphila, ube ugeleza ezikhathini zonke kusukela ekhulwini leshumi nane. UWycliffe wamukela imiBhalo eNgcwele ngokukholwa okungangabazeki njengokwambulwa okuphefumulelwe kwentando kaNkulunkulu, okuyisiqondiso esanele sokukholwa nokuziphatha. Wayefundiswe ukubheka iBandla laseRoma njengegunya elingcwele, elingenaphutha, futhi amukele ngenhlonipho engabuzwayo izimfundiso nemikhuba emisiwe yeminyaka eyinkulungwane; kodwa wafulathela konke lokho ukuze alalele izwi elingcwele likaNkulunkulu. Lelo kwakuyigunya ayegcizelela ukuba abantu balamukele. Esikhundleni sokuthi ibandla likhulume ngopapa, wamemezela ukuthi igunya elilodwa leqiniso liyizwi likaNkulunkulu elikhuluma ngezwi laKhe. Futhi wafundisa hhayi kuphela ukuthi iBhayibheli lingokwambulwa okuphelele kwentando kaNkulunkulu, kodwa nokuthi uMoya oNgcwele ungumhumushi walo oyedwa, nokuthi wonke umuntu kufanele, ngokutadisha izimfundiso zalo, azifundele yena uqobo umsebenzi wakhe. Ngaleyo ndlela waphendulela imiqondo yabantu isuke kupapa naseBandleni laseRoma iye ezwini likaNkulunkulu.”

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

“UWycliffe wayengomunye wabakhulu kunabo bonke phakathi kwabaHleli boGuquko. Ngobubanzi bengqondo, ngokucaca komcabango, ngokuqina ekulondolozeni iqiniso, nangokunesibindi ekulivikeleni, bambalwa kakhulu abamlandela abalingana naye. Ukuhlanzeka kokuphila, ukukhuthala okungakhathali ekutadisheni nasemsebenzini, ubuqotho obungenakonakala, nothando nokuthembeka okufana nokukaKristu enkonzweni yakhe, kwakuyizimpawu zalowo wokuqala phakathi kwabaHleli boGuquko. Futhi lokhu naphezu kobumnyama bengqondo nokonakala kokuziphatha kwaleso sikhathi aphuma kuso.

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

“Isimilo sikaWycliffe siwubufakazi bamandla eMibhalo Engcwele okufundisa nawokuguqula. Yaba yiBhayibheli elamenza waba yilokho ayeyikho. Umzamo wokubamba amaqiniso amakhulu esambulo unika konke ukusebenza kwengqondo ubusha namandla. Uyanwebisa umqondo, ucije ukuqonda, futhi uvuthise ukwahlulela. Ukutadisha iBhayibheli kuyokwenza wonke umcabango, umuzwa, nesifiso kube kuhle kakhulu ngendlela okungekho olunye uhlelo lokutadisha olungakwenza ngayo. Kunika ukuqina kwenhloso, ukubekezela, isibindi, nokuqina; kucwenga isimilo futhi kungcwelise umphefumulo. Ukutadisha iMibhalo ngobuqotho nangokuhlonipha, okulethela ingqondo yomfundi ukuxhumana okuqondile nengqondo engenamkhawulo, bekuyonika izwe abantu abanengqondo enamandla kakhulu futhi esebenza kakhulu, kanye nezimiso eziphakeme kakhulu, kunalokho oseke kwavezwa ukuqeqeshwa okuhle kunakho konke okunikezwa ifilosofi yomuntu. ‘Ukwambulwa kwamazwi akho,’ kusho umhubi, ‘kunika ukukhanya; kunika ukuqonda.’ IHubo 119:130.” The Great Controversy, 93, 94.

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

Ngemva kobufakazi obuphathelene noJohn Wycliffe ku-The Great Controversy, uDadewethu White unikeza uhlu lwabaguquli abathembekileyo (izimpawu zendlela), olugcina lufinyelela kumguquli uJohn Knox. Ukhomba umbuzo obalulekile owabuzwa uJohn Knox nguMariya, iNdlovukazi yaseScotland.

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

“UJohn Knox wayesefulathele amasiko nezimfihlakalo zebandla, ukuze ondliwe amaqiniso eZwi likaNkulunkulu, futhi ukufundisa kukaWishart kwaqinisa ukuzimisela kwakhe ukushiya inhlanganyelo yaseRoma, azihlanganise nabaguquli abashushiswayo....”

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

“Lapho ebekwa ubuso nobuso nendlovukazi yaseScotland, phambi kwayo lapho ukushisekela kwabaningi kubaholi bamaProthestani kwakunciphile, uJohn Knox wafakaza iqiniso ngokungantengantengi. Wayengeke anqotshwe ngokutotoswa; akazange ahlehle ngenxa yezinsongo. Indlovukazi yammangalela ngokuhlubuka enkolweni. Yathi wayefundise abantu ukuba bamukele inkolo eyayinqatshelwe nguMbuso, ngaleyo ndlela ephule umyalo kaNkulunkulu oyala izikhonzi ukuba zilalele ababusi bazo. UKnox waphendula ngokuqina wathi:—‘Njengoba inkolo eyiqiniso ingatholanga imvelaphi yayo negunya layo ezinduneni, kodwa kuNkulunkulu waphakade yedwa, kanjalo nezikhonzi azibophekile ukuba zakhe inkolo yazo ngokwezifiso zezinduna zazo. Ngoba kaningi kuyenzeka ukuthi izinduna, ngaphezu kwabanye bonke, zibe yizo ezingazi kakhulu ngenkolo kaNkulunkulu eyiqiniso. Ukuba yonke inzalo ka-Abrahama yayilandela inkolo kaFaro, ababeyizikhonzi zakhe isikhathi eside, ngiyanincenga, nkosikazi, kwakuyoba yiphi inkolo emhlabeni na? Futhi ukuba bonke ezinsukwini zabaphostoli babeyilandela inkolo yababusi baseRoma, ngiyanincenga, nkosikazi, kwakuyoba yiphi inkolo manje emhlabeni? … Ngakho-ke, nkosikazi, ningabona ukuthi izikhonzi azibophekile enkolweni yezinduna zazo, nakuba ziyalwe ukuba zizinike inhlonipho.’”

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

“UMariya wathi, ‘Nina nihumusha imiBhalo ngenye indlela, bona [abafundisi baseRoma] bayihumusha ngenye; ngizakholwa bani, futhi ngubani oyokuba ngumahluleli?’”

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

“‘Niyakholwa kuNkulunkulu, okhuluma ngokusobala eZwini lakhe,’ kwaphendula umguquli; ‘futhi ngaphezu kwalokho iZwi elinifundisa khona, aniyikukholwa noyedwa noma omunye. IZwi likaNkulunkulu licacile ngokwalo, futhi uma kwenye indawo kukhona ukungacaci, uMoya oNgcwele, ongasoze waphikisana naye uqobo, uchaza kona lokho ngokucace kakhudlwana kwezinye izindawo, ukuze kungasali ukungabaza ngaphandle kwabakhetha ukuhlala bengazi ngenkani.’ Lawa kwakungamaqiniso lowo mguquli ongesabi, ebeka ukuphila kwakhe engozini, awakhuluma ezindlebeni zobukhosi. Ngesibindi esifanayo esingesabi lutho wanamathela enhlosweni yakhe, ekhuleka futhi elwa izimpi zeNkosi, kwaze kwaba yilapho iScotland ikhululwa ebuPopini.” The Great Controversy, 250, 251.

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

Ukuxhumana phakathi komguquli nendlovukazi kugqamisa intambo yesithathu emlandweni weNguquko ekhomba umzamo kaSathane wokulingisa iBhayibheli, abaguquli, kanye nendlela yokutadisha iBhayibheli. Impendulo kaJohane eNdlovukazini yayiwukuthi indlela efanele yokuhumusha ingu-“historicism,” esekelwe emgqeni owodwa womlando wesiprofetho ochazwa nguMoya oNgcwele ngomunye umugqa womlando wesiprofetho.

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

Ukukhanya kwase kuvuliwe ebumnyameni. UWycliffe nabaguquli bokuqala, kuze kuyofika kuwo wonke umlando wamaMillerite, basebenzisa indlela yokutadisha iBhayibheli ebizwa ngokuthi “historicism.” Umlando wale ndlela yeBhayibheli yokutadisha iBhayibheli uvame ukunganakwa, kodwa ubalulekile ukuba uqashelwe uma umuntu efuna ngempela ukubona ukubaluleka kwemithetho yokuchazwa kwesiprofetho eyamukelwa nguMiller, kwase kulandela iFuture for America.

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

Kukhona amabandla amabili kuphela uDade White awahlonza njengabantu bakaNkulunkulu abaqanjwe ngegama. La yilawa: u-Israyeli wasendulo kanye neBandla lamaSeventh-day Adventist.

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

“Izizathu zokuthi sibizwe ngokuthi singabantu bakaNkulunkulu kufanele ziphindaphindwe kaningi nangokuphindaphindiwe. Duteronomi 4:1–13” Manuscript Releases, umqulu 8, 426.

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

“Ibandla labaphostoli,” ibandla lasehlane ngesikhathi sobumnyama bobupapa, alikaze libizwe ngokuthi abantu bakaNkulunkulu abaqanjwe ngalelo gama, ngoba leli gama (elisho ukuqanjwa) limelela ibandla elinikezwa umthwalo wokuba ngabagcini bomthetho kaNkulunkulu, futhi nge-Adventism kwafanele futhi babe ngabagcini bamaqiniso kaNkulunkulu esiprofetho.

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

“UNkulunkulu ubize ibandla laKhe kulolu suku, njengoba Wabiza u-Israyeli wasendulo, ukuba lime njengokukhanya emhlabeni. Ngombese omkhulu onamandla weqiniso, imiyalezo yezingelosi zokuqala, zesibili, nezesithathu, Ubahlukanisile namabandla nasezweni ukuba Abasondeze ebungcweleni obuseduze naYe. Ubenze abagcini bomthetho waKhe futhi ubaphathise amaqiniso amakhulu esiprofetho alesi sikhathi. Njengamazwi angcwele aphathiswa u-Israyeli wasendulo, lawa angukwethembeka okungcwele okumelwe kudluliselwe ezweni. Izingelosi ezintathu zesAmbulo 14 zimelela abantu abamukela ukukhanya kwemiyalezo kaNkulunkulu futhi baphume njengabathunywa baKhe ukuze bakhalise isixwayiso kulo lonke ubude nobubanzi bomhlaba.” Testimonies, umqulu 5, 455.

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

UWilliam Miller wayemele umlayezi okhethiweyo wokuvula amaqiniso kaNkulunkulu esiprofetho, futhi lapho lawo maqiniso eholela abantu emnyango ovulekileyo weNdawo Engcwele Kakhulu ngo-1844, uNkulunkulu wase evula umthetho kaNkulunkulu. UWycliffe uyisibonakaliso somlando ekuvuleni iBhayibheli nasekuletheni iziqalo zoGuquko lwamaProthestani, kodwa futhi uyisibonakaliso somsebenzi kaNkulunkulu sokumisa “amaqiniso amakhulu esiprofetho.” UJohn Wycliffe wayeyinkanyezi yasekuseni ebonakala emlandweni wokubusa kobupapa kweminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha. Umsebenzi wakhe waqala ngekhulu leshumi nane, kwase kuthi ngekhulu leshumi nesikhombisa kwavela esinye isibonakaliso salowo mugqa wesiprofetho, okuwukukhishwa kweBhayibheli iKing James ngo-1611. Kulowo mugqa ekugcineni sifinyelela esibonakalisweni semithetho kaMiller yokuhumusha isiprofetho. UMiller uyisibonakaliso kulowo mugqa weqiniso, kanjalo nemithetho yakhe. Imithetho yakhe ifakaza ngesibonakaliso esisekugcineni kwe-Adventism esimelwe ukushicilelwa kwe-Prophetic Keys.

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

Uma singaqondi ukuthi imithetho kaMiller yayiyisibonakaliso sendlela emgqeni womlando wesiprofetho esimele umsebenzi wokulondoloza imibhalo yokuqala neqondile yeBhayibheli, kanye nomsebenzi wokuvulwa kokuqonda kweqiniso kweBhayibheli, okwadlula ngokuthi abaGuquli baholelwe ekuqondeni nasekusebenziseni indlela engcwele yokufunda ebizwa ngokuthi “historicism,” siba singenalo ulwazi oludingekayo ukuze siqaphele amaqiniso esiprofetho ahlobene nomsebenzi wokwethula nowokulondoloza ukukhanya kwengelosi yesithathu ekugcineni kwe-Adventism. Ngenxa yalesi sizathu, kubalulekile ukwenza ukubukeza okufushane kwalowo mugqa womlando.

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

Incazelo eyiyo kuphela yegama elithi “Prothestani” iwukuphikisana neRoma. Uma ibandla liyeka ukuphikisana neRoma, aliseyena iProthestani, bese liba yindodakazi yeRoma, njengoba kwenza amaProthestani enqaba umlayezo wengelosi yokuqala. Ukuqonda okuyinhloko okwaba “isisho esiyisiqubulo” samaProthestani aphuma eBandleni lamaKatolika kwakungukuthi “iBhayibheli neBhayibheli kuphela.” Nokho umlando uyakufakazela ukuthi iBhayibheli lalidinga ukuhlukaniswa ngokufanele.

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

Zama ukuzibonakalisa uvunyiwe kuNkulunkulu, uyisisebenzi esingenasidingo sokuba namahloni, esahlukanisa kahle izwi leqiniso. Kodwa gwema izinkulumo ezingcolile neziyize; ngokuba ziyakwandisa ukungamesabi uNkulunkulu kakhulu. 2 Thimothewu 2:15, 16.

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

Indlela yokutadisha iBhayibheli amaProthestani aholwa ukuba ayisebenzise emizamweni yawo yokuhlukanisa kahle izwi leqiniso ingu-“historicism.” Leyo ndlela yayiyinhloso eqondile nebucayi uSathane ayihlasela, futhi wayihlasela ngempela.

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

“Kufanele sizazi ngokwethu ukuthi yini eyakha ubuKristu, yini iqiniso, yini ukukholwa esikwamukele, nokuthi iyini imithetho yeBhayibheli—imithetho esiyinikwe yilo gunya eliphakeme kakhulu.” The 1888 Materials, 403.

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

Ukubhidlizwa kwendlela yeBhayibheli yokuchaza eyasetshenziswa abaVuseleli kusukela kubo kuze kufike kuWilliam Miller, futhi kufaka naye, kuboniswa ngokukhethekile njengokuqale ngekhulu leshumi nanhlanu ngesazi samaJesuit esabizwa ngoFrancisco Ribera (1537–1591), ocatshangwa njengowenza incazelo yesikhathi esizayo yaduma. Wabhala amazwana encwadini yesAmbulo aphakamisa incazelo yesiprofetho egxile esikhathini esizayo, eyisusa kude nomongo womlando. URibera waqamba le ndlela ngenhloso yokumelana neqiniso indlela yomlando eyayihlale iveza. Lelo qiniso laliwukuthi upapa waseRoma ungumphikukristu wesiprofetho seBhayibheli.

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

Emakhulwini eshumi nesikhombisa neshumi nesishiyagalombili kungafakazelwa ngokubhalwe phansi ukuthi ubuProthestani babazi ukuthi indlela engamanga kaRibera yayingoSathane futhi ingenazisekelo eziqinile. AmaProthestani alowo mlando abhala izincwadi namapheshana ephikisa “inkulumo engcolileyo neyize” yaleso sifundiswa samaJesuiti. Kodwa ngo-1909, ihhashi likaThrojani, i-Scofield Reference Bible, lashicilelwa, futhi izinkomba ezifakwe emibhalweni engezansi yeBhayibheli zazisekelwe ezimfundisweni zikaRibera kanye nomunye umJesuiti ogama lakhe linguManuel Lacunza (1731–1801). ULacunza wabhala ngaphansi kwegama lokubhala elithi Juan Josafat Ben-Ezra, washicilela incwadi enesihloko esithi The Coming of the Messiah in Glory and Majesty. NjengoRibera ngaphambi kwakhe, leyo ncwadi yayiyihlaselo eliqondile ekugcwalisekeni kweziprofetho encwadini yeSambulo.

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

USathane wayazi ukuthi umlayezo ayedinga ukuwusibekela ngokudideka kwakuwumyalezo wokugcina wesixwayiso ovela encwadini yeSambulo. Ngokuhlanganisa inkulumo eyihlazo neyize yalabo bapristi ababili bamaJesuit ezinkombeni eziphakathi kwe-Scofield Reference Bible, uSathane wakwazi ukuholela amaProthestani ahlubukayo ekwamukeleni izindlela zamaJesuit, ngaleyo ndlela ewaphuphuthekisa eqinisweni. USathane wakufeza lokhu ngokwethula izifanekiso eziningana zesiprofetho zamaKatolika ezasusa ithuba lokubonakalisa ngokucacile ukuthi ungubani umphikukristu wesiprofetho seBhayibheli. Kwakungesikho ukukhohlisa okunzima kuSathane, ngokuba amaProthestani ayesevele ebuyile esontweni laseRoma ngokwenqaba kwawo umlayezo kaMiller ngo-1843.

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

Sekube nezincwadi eziningana nezihloko ezinyathelisiwe eminyakeni edlule ezibhala ukuhlasela kukaSathane iBhayibheli, okwaqala emakhulwini ambalwa okuqala eminyaka emva kokuba uKristu ebethelwe. Lokho kuhlasela kwafinyelela ezingeni lapho kwangeniswa khona imibhalo yesandla yomgunyathi ukuze kukhiqizwe amaBhayibheli omgunyathi. USathane waphinde wahlasela abaGuquli abavuselwa phezulu ukuba bame baqinise izwi likaNkulunkulu ngesikhathi besaphila nangemva kokuba labo baGuquli sebefile.

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

Cabanga nje ukuthi izazi-mlando zanamuhla zamaSeventh-day Adventist kanye nezazi zenkolo zawo ziphatha kanjani indaba kaWilliam Miller. Kunjengokungathi zimba amathambo akhe zawayiphonsa emfuleni iMississippi.

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

“UWilliam Miller wayephazamisa umbuso kaSathane, futhi isitha esikhulu asizange sifune kuphela ukuvimbela ukusebenza komlayezo, kodwa nokubhubhisa isithunywa uqobo. Ngesikhathi uBaba uMiller esebenzisa iqiniso leMibhalo ngendlela ephathekayo ezinhliziyweni zabamlaleli bakhe, ulaka lwabazibiza ngamaKristu lwavutha lwamelana naye, njengalokhu ulaka lwamaJuda lwavuswa lwamelana noKristu nabaphostoli bakhe. Amalungu esonto avusa izigaba eziphansi kakhulu, futhi ezikhathini eziningana izitha zakha amacebo okumthathela ukuphila ngesikhathi ephuma endaweni yomhlangano. Kodwa izingelosi ezingcwele zaziphakathi kwesixuku, futhi enye yazo, isesimweni somuntu, yabamba ingalo yale nceku yeNkosi, yayihola ngokuphepha isuka kuleso sixuku esithukuthele. Umsebenzi wakhe wawungakapheli, futhi uSathane nezithunywa zakhe badumala ngenhloso yabo.” Spirit of Prophecy, volume 4, 219.

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

Bhekani ukuthi lezo zigaba ezimbili ezifanayo zobu-Adventisti (izazi zenkolo nezazi zomlando) zikudicilele phansi futhi zakufihla kanjani ubuqiniso bemithetho kaMiller, uDade White asazisa ukuthi iyosetshenziswa yibo bonke abamemezela ngempela imiyalezo yezingelosi ezintathu.

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

“Labo abahlanganyela ekumemezeleni umlayezo wengelosi yesithathu bahlola imiBhalo ngokohlelo olufanayo olwamukelwa nguBaba uMiller. Encwadini encane enesihloko esithi Views of the Prophecies and Prophetic Chronology, uBaba uMiller unikeza le mithetho elula, kodwa ehlakaniphile nebalulekile, yokutadisha iBhayibheli nokulihumusha:—

“[Rules one through five quoted.]

“[Imithetho yokuqala kuya kweyesihlanu ecashuniwe.]”

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

“Lokhu okungenhla kuyingxenye yale mithetho; futhi ekutadisheni kwethu iBhayibheli sonke siyakwenza kahle ukulalela izimiso ezibekiwe.” Review and Herald, November 25, 1884.

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

Ngaphandle kokubukeza imicu emithathu yomugqa womlando wesiprofetho ehlobene nokuthuthuka nokumiswa kweZwi likaNkulunkulu, akunakwenzeka ukubona ukubaluleka kobufakazi obukhulu bokusekela uWilliam Miller njengesithunywa esafaniswa ngo-Elijah ekwethuleni kwakhe isigijimi, nanjengoMose esithembisweni sokuthi uMiller uyovuswa ekuvukeni kwabalungileyo, nanjengo-Elisha ekuzimiseleni kwakhe ukushiya ipulazi lakhe nokukhonza isigijimi sika-Elijah. USister White ubeka obala ukuthi la maqhawe amathathu eBhayibheli onke ayefanekisa uWilliam Miller, manje osuphathwa izazi zemfundiso yenkolo nezazi-mlando zama-Adventist zanamuhla sengathi wayengumane abe “umfana ompofu wasemapulazini” wekhulu leshumi nesishiyagalombili.

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

UWilliam Tyndale wayengomunye wabaguquli abaningi abavuswa kulolu chungechunge lomlando wesiprofetho. Uma ngingakusho ngale ndlela, “isitatimende somsebenzi” wakhe ngokumelene namanxusa kapapa ayexhumana nawo sasithi, “Ngiyokwenza ukuba umfana oshayela igeja azi ngemiBhalo ngaphezu kwenu.” UWilliam Miller wayengumfana wasepulazini, owayeshayela igeja futhi wagcwalisa isiprofetho sikaTyndale.

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

Lesi sethulo senziwe saba lula kakhulu maqondana nawo wonke umlando obungase ulethwe ukuze kusekelwe lokho esesikwethulile kuze kube manje. Manje sizocabangela ezinye izimpawu zika-Alpha no-Omega ukuze siphinde siholele ekucatshangelweni kukaMiller njengophawu lwendlela nesithunywa.

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

Incwadi kaDaniyeli iyisiqalo sencwadi eyakhiwe yizincwadi ezimbili. Isiphetho saleyo ncwadi siyincwadi yeSambulo. Nakuba ziyizincwadi ezimbili ezihlukene, ndawonye zimelela incwadi eyodwa.

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

Eminyakeni edlule, ngaba nokuxhumana obala nesazi sezifundo zenkolo esidume kakhulu seSeventh-day Adventist esasisebenza eBiblical Research Institute yeGeneral Conference yeSeventh-day Adventist Church. Leso sazi sezifundo zenkolo sasizama ukulungisa ukuqonda kwami kwamavesi ayisithupha okugcina kaDaniyeli ishumi nanye, kanye nokuqonda kwami kwe“daily” encwadini kaDaniyeli. Ekuxhumaneni kwethu okwenzeka esikhathini esithile, ngoba kwakuhlanganisa ukuthi yena akhiqize indatshana engayiphendula, wabe eseyiphendula impendulo yami, bese-ke nami ngibuye ngiveze imicabango yami, nokunye okunje nokunje. Kulokho kuxhumana wangazisa ukuthi ekomidini ayesebenza kulo eGeneral Conference, wayebhekwa njengongoti encwadini kaDaniyeli, nokuthi omunye asebenza naye wayebhekwa njengongoti ohlala ekhona encwadini yeSambulo. Ekuxhumaneni kwethu wayengafuni ukubhekana namaphuzu asencwadini yeSambulo, kodwa kunalokho wayefuna ukuwadlulisela kozakwabo. Wayefuna ukugcina ingxoxo isencwadini kaDaniyeli kuphela.

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

USister White ucacile ukuthi uDaniyeli neSambulo bayincwadi eyodwa. Kulelo zinga bamele iBhayibheli, eliyincwadi eyodwa eyakhiwe yizincwadi ezimbili, endala nentsha. USister White ubuye aphawule nangebandla lamaJuda, elibheka kuphela incwadi endala njengencwadi eyodwa, futhi ubuye aphawule ngalabo abangayinaki incwadi endala ngoba baqonda kuphela, noma bethanda kuphela ukuqonda, incwadi entsha. Ubufakazi bakhe obuphefumulelweyo buwukuthi uma wamukela kuphela entsha, khona-ke uyayilahla endala, futhi ngokufanayo. Ukuba isazi semfundiso yenkolo sithi singungoti kaDaniyeli, kodwa hhayi weSambulo, kuwukuphinda umqondo wamaJuda wokwamukela kuphela iTestamente Elidala, futhi siyazi ukuthi lowo mbono omncane waholela kuphi amaJuda. Ukuthatha noma yiluphi uhlangothi lwalolu daba; ukwamukela endala kodwa hhayi entsha, noma ukwamukela entsha kodwa hhayi endala, kuwukulilahla lonke lobufakazi.

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

“UMsindisi wabuza abafundi bakhe ukuthi ngabe baziqonda yini lezi zinto. Baphendula bathi, ‘Yebo, Nkosi. Wayesethi kubo, Ngakho-ke wonke umbhali ofundiselwe umbuso wezulu ufana nomuntu ongumninindlu, okhipha engcebweni yakhe izinto ezintsha nezindala.’ Kulo mfanekiso, uJesu wabeka phambi kwabafundi bakhe umthwalo walabo umsebenzi wabo okuwukunika izwe ukukhanya abalwamukele kuye. ITestamente Elidala laliyilo lonke iMibhalo elalikhona ngaleso sikhathi; kodwa alizange lilotshelwe abantu basendulo kuphela; lalingelazo zonke izikhathi nelabo bonke abantu. UJesu wayefuna ukuba abafundisi bemfundiso yakhe bayicwaninge ngenkuthalo iTestamente Elidala ukuze bathole kulokho kukhanya okuqinisa ubuyena njengoMesiya owabikezelwa esiprofethweni, futhi okwembula isimo somsebenzi wakhe emhlabeni. ITestamente Elidala neLisha akuhlukaniseki, ngoba kokubili kuyizimfundiso zikaKristu. Imfundiso yamaJuda, amukela iTestamente Elidala kuphela, ayiholeli ensindisweni, ngoba ayamenqaba uMsindisi ukuphila kwakhe nenkonzo yakhe kwakuyikugcwaliseka komthetho neziprofetho. Futhi imfundiso yalabo abalilahla iTestamente Elidala ayiholeli ensindisweni, ngoba ilahla lokho okuyibufakazi obuqondile ngoKristu. Abagxeki baqala ngokudelela iTestamente Elidala, futhi kuthatha esinye nje isinyathelo ukuphika ubuqiniso beLisha, ngaleyo ndlela kokubili kuyaliwa.”

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

“AmaJuda anethonya elincane phezu kwezwe lobuKristu ekubaboniseni ukubaluleka kwemiyalo, kuhlanganisa nomthetho obophayo weSabatha, ngoba ekukhipheni amagugu amadala eqiniso, alahla amasha asezimfundisweni zomuntu siqu zikaJesu. Ngakolunye uhlangothi, isizathu esinamandla kunazo zonke sokuba amaKristu ehluleke ukuthonya amaJuda ukuba amukele izimfundiso zikaKristu njengolimi lokuhlakanipha kwaphezulu, siwukuthi, ekukhipheni amagugu ezwi lakhe, aphatha ngokwedelela ingcebo yeTestamente Elidala, okuyizimfundiso zangaphambili zeNdodana kaNkulunkulu, ngoMose. Bayawenqaba umthetho owamenyezelwa eSinayi, neSabatha lomyalo wesine, eyamiselwa ensimini yase-Edene. Kodwa umfundisi wevangeli, olandela izimfundiso zikaKristu, uyakuzuza ulwazi oluphelele lwakho kokubili iTestamente Elidala neTestamente Elisha, ukuze akwazi ukukwethula kubantu ekukhanyeni kwakho kweqiniso njengokuphelele okungahlukaniseki—okukodwa kuncike kokunye futhi kukhanyise okunye. Kanjalo, njengoba uJesu wayala abafundi bakhe, bayakukhipha engcebweni yabo ‘izinto ezintsha nezindala.’” Spirit of Prophecy, volume 2, 255.

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

Iseluleko esandulele sinokunye ukusetshenziswa kuma-Adventist aseLawodikeya. Ukuvuma ukuthi ukholwa yiBhayibheli lilonke, kokubili iTestamente Elidala neTestamente Elisha, kodwa nokho wenqabe uMoya Wesiprofetho, kuwumgodi ofanayo ncamashi nokwamukela ubufakazi obubodwa kuphela. Ofakazi ababili bayadingeka ukuze kuqiniswe iqiniso, ngakho akunakwenzeka ukuqinisekisa iqiniso ngofakazi oyedwa; futhi uma kukhona abazama ukwenza kanjalo, basuke benqaba bobabili ofakazi, besekela ukukholwa kwabo kulokho okubizwa ngokuthi “amaqiniso ayingxenye.”

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

Manje ngizophinda umbuzo owawukwelinye lama-athikili okuqala abelokhu ephuma kusukela ngoJulayi, 2023. Umbuzo uthi, “Yikuphi ukukhanya okusha okuvelile e-Adventism kusukela ngo-1863?” Impendulo ilula nje, “Akukho.”

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

“Izincwadi zikaDaniyeli neSambulo ziyinto eyodwa. Enye iyisiprofetho, enye iyisambulo; enye iyincwadi evaliwe, enye iyincwadi evuliweyo. UJohane wezwa izimfihlakalo ezakhulunywa yizulu elidumayo, kodwa wayalwa ukuba angazibhali.” Seventh-day Adventist Bible Commentary, volume 7, 971.

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

I-Alpha ne-Omega ngakho-ke kukhomba ukuthi uDaniyeli ungowokuqala, futhi iSambulo singesokugcina. UDaniyeli umelela isiqalo, kanti iSambulo simelela ukuphela kobu-Adventist.

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

“ISambulo yincwadi evaliwe, kodwa futhi iyincwadi evuliwe. Ilandisa ngezehlakalo ezimangalisayo ezizokwenzeka ezinsukwini zokugcina zomlando waleli zwe. Izimfundiso zale ncwadi ziqondile, azisizo ezemfihlakalo nezingaqondakali. Kuyo kuthathwa wona kanye lowo mugqa wesiprofetho njengoba kunjalo kuDaniyeli. Ezinye iziprofetho uNkulunkulu uziphindile, ngaleyo ndlela ebonisa ukuthi kumelwe zinikwe ukubaluleka. INkosi ayiziphindi izinto ezingenamphumela omkhulu.” Manuscript Releases, volume 9, 8.

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

Ekuqaleni kobu-Adventist, kula wona lawo mavesi ayinsika eyinhloko yobu-Adventist, lawo mavesi avulwa uphawu ngonyaka ka-1798; uJesu wazethula njengo-“Palmoni,” uMbalisi Omangalisayo. Ekupheleni kobu-Adventist, uJesu uzethula njengo-“Alpha and Omega,” isazi solimi esimangalisayo—iZwi likaNkulunkulu. Ngenxa yalesi sizathu, ukuqala kobu-Adventist nomlayezo wengelosi yokuqala “kwakulengiswe esikhathini.” Ekupheleni kobu-Adventist, umyalezo wengelosi yesithathu uyakulengiswa eZwini laKhe.

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

Ukuqala nokuphela kobu-Adventisti kwenzeka phakathi nomlando wombuso wesithupha wesiprofetho seBhayibheli; ngakho-ke kwenzeka phakathi kokuqala nokuphela kwe-United States. Umlando wesiprofetho we-United States uwumlando wezimpondo ezimbili zobuRiphabhulikhi nobuProthestani. Ekupheleni kwalowo mlando lezo zimpondo ezimbili ziyobe seziguqukile zisuka ewundlwini zaba udrako. UbuRiphabhulikhi buyoguquka bube yintando yeningi, kanti ubuProthestani buyoguquka bube ubuProthestani obuhlubukileyo. Lapho inkomishi yesikhathi sokuhlolwa se-United States iqala ukusondela ekupheleni kwayo, njengoba kwenzeka khona manje, izimpondo ezimbili zobuRiphabhulikhi obuhlubukileyo nobuProthestani obuhlubukileyo ziyokwakha umfanekiso wesilo, ngaleyo ndlela zihlanganise ibandla nombuso kube yimpondo eyodwa ekhuluma njengodrako. Kodwa uNkulunkulu ngeke asale engenabo ubufakazi, ngoba enqubweni yokuletha isiphetho se-United States, uyovusa uphondo lwangempela lobuProthestani ukuba lumelane kokubili nomfanekiso wesilo ose-United States, bese kuthi ngemva kwalokho lumelane nomfanekiso wesilo obhekene nomhlaba wonke. Ukuvuswa kophondo lobuProthestani ekupheleni kwe-United States kuyokwenziwa ngaphakathi kwesakhiwo somlando esifanayo nalapho uphondo lobuProthestani lwavuswa ekuqaleni kwe-United States. Abantu besivumelwano bangaphambili bayodluliswa, bese abantu abasha beba ngabantu abasha besivumelwano. Akukho okusha phansi kwelanga.

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

Lapho sisebenzisa iziprofetho zesikhathi eziqondwa futhi zethulwa emlandweni wamaMillerite ukuze sihlole i-Alfa ne-Omega, sithola ukuthi kuyinto eyodwa efanayo. Sonke isiprofetho sesikhathi siqala ngomlando lapho isiprofetho simenyezelwa khona, futhi lowo mlando uhlale uyisifanekiselo somlando lapho isiprofetho sigcwaliseka khona.

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

Umlando wesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu waqala ngesimemezelo sesithathu ngo-457 BC, waphetha ngomlayezo wengelosi yesithathu ngo-Okthoba 22, 1844. Ngaphambi kokufika kwesimemezelo sesithathu, kodwa kuze kufike sona, umsebenzi wokwakha ithempeli neJerusalema wafezwa. Ngokufanayo, emlandweni oholela ekufikeni kwengelosi yesithathu, kwamiselwa amaqiniso ayisisekelo ethempeli lamaMillerite.

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

Ngo-1798, isiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, esaqala ngo-723 BC ngokuhlakazwa kwezizwe eziyishumi zasenyakatho, sagcwaliseka. Leso siprofetho sakhomba izikhathi ezimbili zeminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha, eziphawula ukunyathelwa phansi kwethempeli elingokoqobo neJerusalema elingokoqobo yiRoma yobuqaba engokoqobo, okwalandelwa yiminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha yokunyathelwa phansi kwedolobha elingokomoya nethempeli yiRoma yobupapa. Isiprofetho saqala ngokubhujiswa kombuso wasenyakatho nangokuhlakazwa kwezakhamuzi zombuso. Maphakathi nesiprofetho, ngo-538, kuphawula ukuphela kokunyathelwa phansi kwabantu bakaNkulunkulu yiRoma yobuqaba, umbuso wesine wesiprofetho seBhayibheli, futhi kuveza ukuhlakazwa kwebandla likaNkulunkulu ehlane lezikhathi zobumnyama. Ukuphela kwaleso siprofetho sesikhathi ngo-1798 kuphawula ukuphela kombuso wesihlanu wesiprofetho seBhayibheli. Ukuhlakazwa kwezizwe eziyishumi zasenyakatho, kanye nebandla lamaKristu elabalekela ehlane, kumelela ukuqoqwa kwalabo ababemiselwe ukuba babe uphondo lobuProthestani. Izimpawu zendlela zivame ukumelwa ngezinto eziphikisanayo, futhi ukuhlakazwa kungamela ukuqoqwa, njengoba nje u-Eliya emele uJohane uMbhapathizi. Kuleyo ngxabano efanayo yesiprofetho u-Eliya akafi, kodwa uJohane uMbhapathizi uyafa.

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

Ngo-677 BC isizwe saseningizimu sakwaJuda, (esiphinde saziwe emiBhalweni njengezwe lenkazimulo) sahlakazeka iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, siphela ngo-October 22, 1844. Leso siprofetho sasikhomba ukunyathelwa phansi kwabantu bakaNkulunkulu, uDaniyeli abachaza ngokuthi “ibutho” kuDaniyeli 8:13, 14.

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

Ngase ngizwa ongcwele othile ekhuluma; kwase kuthi omunye ongcwele kulowo ongcwele othile owayekhuluma: Kuyakuba kuze kube nini umbono mayelana nomhlatshelo wansuku zonke, nangesiphambeko sencithakalo, ukuba kokubili indawo engcwele nebandla kunikelwe ukuba kunyathelwe ngezinyawo na? Wasesithi kimi: Kuyakuba kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona indawo engcwele iyakuhlanzwa. Daniyeli 8:13, 14.

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

Isiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu, esaphela ngesikhathi esifanayo nesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili esaqala ngo-677 BC, sasikhomba ukunyathelwa phansi kwendlu engcwele njengoba kukhonjisiwe kuDaniyeli 8:13, 14. Isiprofetho sokuhlakazwa kukaJuda ngo-677 BC sandulelwa ukuhlasela okuthathu okuvela kuNebukadinesari, futhi leso siprofetho saphela ekufikeni komlayezo wesithathu ngo-Okthoba 22, 1844.

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

Iziprofetho ezimbili zeminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, ezaphela ngokulandelana kwazo ngo-1798 nango-1844, zikhomba iminyaka engamashumi amane nesithupha yokwakhiwa kwesisekelo sethempeli lamaMillerite. UMose wayenezinsuku ezingamashumi amane nesithupha emukela iziyalezo zokwakha ithempeli; ukulungiswa kabusha kwethempeli likaHerode ngesikhathi sikaKristu kwathatha iminyaka engamashumi amane nesithupha, eyaphela ngonyaka wokubhapathizwa kukaKristu. Kusukela ekubhapathizweni Waya ehlane izinsuku ezingamashumi amane, kwathi lapho Ebuya, wahlanza ithempeli okokuqala, futhi amaJuda aphikisanayo afuna ukwazi ukuthi wayekwenza lokho ngagunya lini.

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

IPhasika lamaJuda lase liseduze, uJesu wayesenyukela eJerusalema. Wafica ethempelini labo ababethengisa izinkabi nezimvu namajuba, nabashintshi bemali behlezi khona. Wathi esenze isishayo ngezintambo ezincane, wabaxosha bonke ethempelini, nezimvu nezinkabi; wachitha imali yabashintshi, wagumbuqela amatafula; wasesho kulabo ababethengisa amajuba wathi: Susani lezi zinto lapha; ningayenzi indlu kaBaba ibe yindlu yokuhwebelana. Abafundi bakhe bakhumbula ukuthi kulotshiwe ukuthi: Intshiseko yendlu yakho ingidla yangiqeda. Khona amaJuda amphendula athi kuye: Usibonisa siphi isibonakaliso, lokhu wenza lezi zinto na? UJesu waphendula wathi kubo: Chithani leli thempeli, mina ngiyakulivusa ngezinsuku ezintathu. AmaJuda asesho athi: Leli thempeli lakhiwa iminyaka engamashumi amane nesithupha, wena-ke uyalivusa ngezinsuku ezintathu na? Kodwa yena wayekhuluma ngethempeli lomzimba wakhe. Ngakho, ese vusiwe kwabafileyo, abafundi bakhe bakhumbula ukuthi wayekushilo lokhu kubo; bakholwa umbhalo, nezwi uJesu ayelikhulumile. Johane 2:13–22.

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

Ithempele labaMillerite lakhiwa eminyakeni engamashumi amane nesithupha kusukela ku-1798 ekuphethweni kwesiprofetho sokuqala seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, futhi laphela eminyakeni engamashumi amane nesithupha kamuva ekugcwalisekeni kwesiprofetho sesibili seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili ngo-1844. Leyo minyaka engamashumi amane nesithupha yaqala ngokufika kwengelosi yokuqala futhi yaphela ngokufika kwengelosi yesithathu, ngokuba uKristu wathi ithempeli laKhe liyovuswa ngezinsuku ezintathu. Uma ningafuni ukubona la maqiniso, kungenxa yezinkinga ezimbili eziyinhloko ezingaphezu kwezinkinga ezingase zibe khona enhliziyweni engafuni nengaguqukanga. Inkinga yokuqala ngukuthi anizimisele ukusondela eZwini lesiprofetho ngombono wokuthi umlando uyaziphinda. Anibona abalandeli bendlela yomlando. Enye inkinga ukungakwazi ukusebenzisa amazwi ayizimpawu alotshwe ngaphakathi kweZwi likaNkulunkulu ngeZwi likaNkulunkulu. Iziqalo zazo zonke lezi ziprofetho zikhomba ukuphela, futhi ngaso sonke isikhathi zikhomba okungaphezu kakhulu kwemilando ephindaphindayo nje kuphela.

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

IBhayibheli lithi siyithempeli loMoya oNgcwele, futhi ithempeli lomzimba lakhiwe ngama-chromosome angamashumi amane nesithupha. Ososayensi abafunda lawo ma-chromosome angamashumi amane nesithupha bayasitshela ukuthi ama-chromosome angamashumi amabili nantathu owesilisa kanye nama-chromosome angamashumi amabili nantathu owesifazane asongelwe ezungeze iprotheni emise okwesiphambano.

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

KuDaniyeli isahluko seshumi nambili kukhona iziprofetho zesikhathi ezintathu ezixhumene, esokuqala sibhekisela ekuhlakazweni kwamandla abantu abangcwele, okufanekisela “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. Ukuhlakazwa kwamandla abantu abangcwele okwafezwa yibo kwakuyiminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, nokho kuDaniyeli isahluko seshumi nambili kubhekiselwa kuphela engxenyeni yokugcina yaleyo nkathi. Kuveza uDaniyeli engaqondi ukuthi kwakusho ukuthini lokho kumenyezelwa.

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

Ngase ngizwa indoda eyayembethe ilineni, eyayiphezu kwamanzi omfula, lapho iphakamisa isandla sayo sokunene nesandla sayo sobunxele ezulwini, yafunga ngaye ophila kuze kube phakade ukuthi kuyakuba yisikhathi, izikhathi, nengxenye yesikhathi; futhi lapho isiqedile ukuhlakaza amandla abantu abangcwele, zonke lezi zinto ziyakufeza ukuphela kwazo. Ngase ngizwa, kodwa angiqondanga; ngase ngithi, O Nkosi yami, kuyakuba yini ukuphela kwalezi zinto na? Danieli 12:7, 8.

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

UDaniyeli isahluko seshumi nambili sibonisa umyalezo ovulwa uphawu ngesikhathi sokuphela, okwakungu-1798. Kulesi siqephu uDaniyeli umele uWilliam Miller, uphawu oluyinhloko lwabahlakaniphileyo kulowo mlando. UMiller waqale waholelwa esiprofethweni seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili sikaLevitikusi isahluko samashumi amabili nesithupha, futhi emavesini esikhombisa nelesishiyagalombili umele abahlakaniphileyo okumele bavumelanise iqiniso lokuthi ukuhlakazwa kweminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili ngokuqinisekileyo kukhonjwa njengokuhlakaza kukaNkulunkulu abantu baKhe.

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

Kepha uma ningalaleli kimi naphezu kwakho konke lokhu, ngiyakunisola ngokuphindwe kasikhombisa ngenxa yezono zenu. Ngiyakwephula ukuzidla kwamandla enu; izulu lenu ngiyalenza libe njengensimbi, nomhlaba wenu ube njengethusi. Levitikusi 26:18, 19.

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

“Ukuziqhenya” kuka-Israyeli wasendulo kwaba yilapho bevunyelwa ukuba balahle uNkulunkulu njengeNkosi yabo bakhethe inkosi engumuntu. Ukuziqhenya kwabo, okuza ngaphambi kokuwa (IzAga 16:18), kwakuyisifiso sabo sokuba njengayo yonke imibuso ezungezile ekhonza izithombe. Ukususwa kuqala kombuso wasenyakatho, bese kuba ngokulandelayo kombuso waseningizimu, kwaba ukuhlakazwa kwamandla (inkosi) ngonyaka ka-723 BC nango-677 BC ngokulandelana kwawo.

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

UMiller wayemele abahlakaniphileyo abaqonda ukwanda kolwazi okwambululwa ezindimeni ezandulelayo zikaDaniyeli isahluko seshumi nambili, kanti emavesini esikhombisa nesesishiyagalombili uvezwa njengongaluqondi uxhumano lweminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha neminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili yokuhlakazeka kwabantu bakaNkulunkulu. UDaniyeli umele abantu bakaNkulunkulu ekupheleni kwe-Adventism, kanye noMiller ekuqaleni kwe-Adventism. Ekupheleni kwe-Adventism, ikhona leyo nselelo efanayo, ngoba njengoba i-Adventism yabeka eceleni ukuqonda kukaMiller “kwezikhathi eziyisikhombisa,” baphoqeleka ukuba bakhombe kuphela iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha njengeNkathi Yobumnyama. Abahlakaniphileyo ekugcineni babenenkinga efanayo eyayidinga ukuxazululwa, njengoba kuboniswa nguDaniyeli noMiller. Kungani kusetshenziswa amatemu kaLevitikusi amashumi amabili nesithupha ukuveza izikhathi ezintathu nengxenye esikhundleni sezikhathi eziyisikhombisa?

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

UMiller akazange neze ayivumelanise ngokuphelele le nkinga, kodwa ngo-1856 “ukukhanya okusha kwesiprofetho” kokugcina kwethulwa ochungechungeni lwezihloko eziyisithupha ezingazange ziphethwe, ezachaza izikhathi eziyisikhombisa njengokumelela iminyaka emithathu nengxenye yeRoma yobuqaba inyathela u-Israyeli kaNkulunkulu ongokoqobo, kulandelwe iminyaka emithathu nengxenye yeRoma yobupapa inyathela u-Israyeli wokomoya. Eminyakeni eyisikhombisa kamuva, i-Adventism yanqaba ngokuphelele konke ukukhanya kwezikhathi eziyisikhombisa, ngaleyo ndlela ilungiselela le nkinga abahlakaniphileyo ngesikhathi sokuphela ngo-1989, lapho, njengoba kuchazwe kuDaniyeli isahluko 11, ivesi 40, amazwe amele iSoviet Union yangaphambili akhukhulwa ubupapa kanye ne-United States.

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

Ukukhanya kokuqala okwanikwa uMiller kwaliwa ngo-1863, futhi ukukhanya kokugcina ngalesi sifundo kwanikezwa nguHiram Edson kulezo zihloko eziyisithupha. Lezo zihloko zayekiswa, kwathi eminyakeni eyisikhombisa (izikhathi) kamuva amandla akwa-Israyeli wanamuhla abekwa eceleni ukuze alingise amasonto akhonza izithombe ayesekade eminyakeni embalwa ngaphambili ehlonzwe ngokufanele njengamadodakazi aseBabiloni. Izikhathi eziyisikhombisa zikaLevitikusi amashumi amabili nesithupha, njengemfundiso yesiprofetho, zaba yitshe lesikhubekiso, futhi ukuqhosha kuka-Israyeli wasendulo njengoba kwakubonakaliswa yisifiso sabo sokuba uSawule abuse phezu kwabo njengenkosi kwaphindwa. UJesu umelela ukuphela ngokuqala.

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

Incwadi kaDaniyeli futhi ikhomba isiprofetho seminyaka eyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye kanye nesiprofetho seminyaka eyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu, kokubili okuqala ekususweni “kwansuku zonke” ngo-508. Ukususwa “kwansuku zonke” kumela ukususwa kokumelana kweRoma lobuqaba nokuvuka kwamandla kapapa ngo-538. Kwaba khona isikhathi soguquko seminyaka engamashumi amathathu ngaphambi kokuba amandla kapapa abekwe esihlalweni sobukhosi somhlaba ngo-538, bese kuthi iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha esele iphele ngo-1798. Leyo minyaka engamashumi amathathu yoguquko isuka komunye umbuso iya kolandelayo ikhomba iminyaka yokugcina yokubusa kukapapa eholela ekutheni umbuso wesithupha wesiprofetho seBhayibheli ubekwe esihlalweni sobukhosi somhlaba ngo-1798. Ukuqala kwesiprofetho seminyaka eyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye kukhomba uguquko olusuka komunye umbuso wesiprofetho seBhayibheli luye embusweni olandelayo wesiprofetho seBhayibheli, njengoba kunjalo nangokuphela kwaleso siprofetho.

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

Isiprofetho seminyaka eyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu esaqala ekususweni “kokwansuku zonke” ngo-508 siphela ngo-1843.

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

Kusukela esikhathini lapho umhlatshelo wansuku zonke uyakususwa, kubekwe nesinengiso esenza incithakalo, kuyakuba izinsuku eziyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye. Ubusisiwe lowo olindayo, afinyelele ezinsukwini eziyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu. Daniyeli 12:11, 12.

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

Isiprofetho seminyaka eyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu saphela ngo-1843, futhi uDaniyeli uthi labo “abalindayo” ngesikhathi leso siprofetho sigcwaliseka bayobusiswa. USista White ukusho kanje.

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

“Abusisiwe amehlo awabona izinto ezabonwa ngo-1843 nango-1844.”

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

“Isigijimi sanikezwa. Futhi akufanele kube khona ukubambezeleka ekuphindaphindeni isigijimi, ngoba izibonakaliso zezikhathi ziyagcwaliseka; umsebenzi wokuphetha kumele wenziwe. Umsebenzi omkhulu uyokwenziwa ngesikhathi esifushane. Ngokushesha kuyakunikwa isigijimi ngokumiswa nguNkulunkulu esiyakukhula sibe yisikhalo esikhulu. Khona-ke uDaniyeli uyakuma esabelweni sakhe, ukuze anike ubufakazi bakhe.” Manuscript Releases, volume 21, 437.

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

Ngakho-ke, ukuqala kwesiprofetho seminyaka eyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu kukhomba uguquko olusuka enkolweni yobuqaba luye enkolweni yobupapa, ngaleyo ndlela kukhonjiswe uguquko olusuka ebuProthestani luye ebuProthestani bamaMillerite.

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

Lawo ma-Adventist alahla amaqiniso ayisisekelo obu-Adventist, alahla zonke iziprofetho zesikhathi ezavezwa amaMillerite, ngisho neminyaka eyizinkulungwane ezimbili namakhulu amathathu kaDaniyeli 8:14. Bangase impela bayiphike leli qiniso, kodwa kungakhonjiswa ngokomqondo ukuthi leli qiniso liyiqiniso; kepha iphuzu lami manje lihlukile, ngakho ngizokuyekela lokho okwamanje njengoba sizama ukuletha lesi sihloko esiphethweni.

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

Ukuhlakazwa “kwezwe elikhazimulayo” lakwaJuda ngo-677 BC kumele ukunyathelwa phansi “kwebandla” kuDaniyeli 8:13, 14, futhi kukhomba ekusungulweni kwezwe elikhazimulayo lesimanje, i-United States. Iminyaka eyizinkulungwane ezimbili namakhulu amathathu yamavesi afanayo yaqala ngo-457 BC, futhi imele ukunyathelwa phansi “kwendawo engcwele.”

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

Ngase ngizwa ongcwele othile ekhuluma, kwathi omunye ongcwele wathi kulowo ongcwele othile owayekhuluma: Kuyakuba isikhathi esingakanani umbono omayelana nomhlatshelo wansuku zonke, nesiphambeko sencithakalo, ukuba kokubili indlu engcwele nebutho kunikelwe ukuba kunyathelwe ngezinyawo na? Wasesithi kimi: Kuyakuba yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona-ke indlu engcwele iyakuhlanzwa. Daniyeli 8:13, 14.

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

u-677 BC no-457 BC yizinsuku ezixhunywe ubudlelwane phakathi kwabantu bakaNkulunkulu nendlu engcwele kaNkulunkulu. UNkulunkulu wabuyisela ndawonye kokubili ibutho nendlu engcwele ngesikhathi esisodwa ngo-Okthoba 22, 1844. Iminyaka engamakhulu amabili namashumi amabili ephakathi kuka-677 BC no-457 BC ifanekisela isikhathi lapho uNkulunkulu emisa uphawu lwendlela olumele ukwanda kokukhanya. Ngo-Okthoba 22, 1844 ukukhanya kwengelosi yesithathu kwafika, ukukhanya kwendlu engcwele kwaqala ukukhanya, futhi kwakukhona ibutho lokumemezela lokho kukhanya.

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

Emgqeni wesiprofetho okhomba impi ephindwe kathathu uSathane noKristu ababeyibandakanyile, kwakhishwa iBhayibheli iKing James lika-1611. Ngemva kweminyaka engamakhulu amabili namashumi amabili ncamashi, ngo-1831, uWilliam Miller washicilela umlayezo wakhe okokuqala:

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

“Iminyaka eyisishiyagalolunye uWilliam Miller wayeqinisekile ukuthi kwakumelwe anikeze amabandla umlayezo wakhe; kodwa walinda, ethemba ukuthi igunya elithile elamukelwayo lalizomemezela izindaba ezijabulisayo zoMsindisi ozayo masinyane. Ngokulinda ngaleyo ndlela, wamane wafakazela iqiniso lomyalezo; babenegama lokuthi bayaphila, kodwa babeseshesha ukufa. Ngo-1831 uMiller wanikeza inkulumo yakhe yokuqala ngezibikezelo.” Steven Haskell, The Seer of Patmos, 77.

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

UNkulunkulu wavikela imibhalo yokuqala engcwele nelungile eyasetshenziswa ekukhiqizeni iBhayibheli. Wabe esekhiqiza iBhayibheli laKhe ngo-1611. Wabe esevusa isithunywa esasiyosebenzisa imithetho etholakala, ethathelwa kuyo futhi emiswa ngaphakathi eBhayibhelini ukuze kukhiqizwe umlayezo wengelosi yokuqala. Ngo-1831, umlayezo kaMiller wenziwa waba sesimweni esisemthethweni, njengoba nomlayezo emlandweni kaKristu wenziwa waba sesimweni esisemthethweni nguJohane uMbhapathizi, njengoba umlayezo wenziwe waba sesimweni esisemthethweni kuyo yonke inhlangano yenguquko. Umlayezo kaMiller, okuwumlayezo wengelosi yokuqala omemezela ukuvulwa kokwahlulela, usekelwa ngokuqondile ngokusetshenziswa kwesikhathi sesiprofetho seminyaka engamakhulu amabili namashumi amabili. Kwakungumlayezo wesixwayiso ekuqaleni kombuso wesithupha wesiprofetho seBhayibheli—i-United States.

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

Ngo-1996, inkonzo ye-Future for America yaqala, futhi isigijimi sengwezi yesithathu esasivuliwe ngo-1989—okungukuthi, isigijimi esikhomba ukuphulukiswa kwesilonda esibulalayo sobupapa kanye nomthetho weSonto ozayo maduze—sashicilelwa kumagazini owawunesihloko esithi, The Time of the End. Isigijimi esisekupheleni kwe-Adventism sase senziwe saba sesimweni esihlelekile, njengoba nje nesigijimi esasekuqaleni senziwa saba sesimweni esihlelekile. Ekuqaleni isigijimi sasiboshelwe esikhathini futhi simelela ukuthuthukiswa okuqhubekayo kwamaqiniso aqukethwe eZwini likaNkulunkulu. Ngo-1996, eminyakeni engamakhulu amabili namashumi amabili emva kokuzalwa kwe-United States ngo-1776, isigijimi esisekupheleni kwe-Adventism senziwa saba sesimweni esihlelekile futhi simelela ukuthuthukiswa okuqhubekayo kwezigijimi zezingelosi ezintathu.

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

Njengoba sibhekana nomlando ofanayo wophondo lweRepublican nophondo lwamaProthestani emlandweni wombuso wesithupha wesiprofetho seBhayibheli, kufanele kuqondwe ukuthi uphondo lwamaProthestani lungubani nokuthi alulona bani.

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

Khuthalela ukuziveza uvunyiwe kuNkulunkulu, uyisisebenzi esingadingi ukuba namahloni, sihlukanisa kahle izwi leqiniso. Kepha gwema izinkulumo ezingcolile neziyize; ngoba ziyokhula ziye ekungamesabini uNkulunkulu ngokwengeziwe. 2 Thimothewu 2:15, 16.