Article

# The Book of Daniel - Number Forty-Seven

Incwadi kaDaniyeli - Inani Lamashumi Amane anesiXhenxe

Unmasking Deceptive Doctrines: A Critical Analysis of Daniel 8 and the Challenges to Adventist Theology

Ukutyhila Iimfundiso Ezikhohlisayo: Uhlalutyo Olungqongqo lukaDaniyeli 8 nemingeni ejongene neTheoloji yama-Adventist

Author

Jeff Pippenger

Published

January 11, 2024

Formats

PDF
Word
Song MP3

When the little horn of Rome is represented in verses nine through twelve of Daniel chapter eight, it is a corrupted symbol for it is a symbol of transvestitism, a cross-dresser oscillating between male and female. It agrees with the Millerite understanding that Rome was represented by two phases, the first phase being the Roman statecraft and the second phase being the Roman churchcraft, but in the oscillation of genders in the verses, the little horn is out of the historical and prophetic sequence (corrupted). Yet each of the four verses represents history directly associated with either Roman statecraft or Roman churchcraft. Pagan Rome persecuted all who resisted its imperial authority, but the persecution of papal Rome (feminine) in verse ten, is specifically directed against heaven.

Xa uphondo oluncinane lwaseRoma lumelwe kwiindinyana zethoba ukuya kweshumi elinesibini zesahluko sesibhozo sikaDaniyeli, luyimfuziselo eyonakeleyo, kuba luyimfuziselo yokunxiba ngendlela yesini esahlukileyo, umntu onxiba eziguqula phakathi kobudoda nobufazi. Oku kuyavumelana nokuqonda kwamaMillerite kokuba iRoma yamelwa ngamaxesha amabini, ixesha lokuqala lizele lulawulo lombuso waseRoma, ize eyesibini ibe lulawulo lwebandla laseRoma; kodwa ekuguquguqukeni kwezesini kwezo ndinyana, uphondo oluncinane luphuma kulandelelwano lwembali nolwesiprofeto (lonakele). Noko ke, indinyana nganye kwezi zine imela imbali enxulumene ngokuthe ngqo nokuba lulawulo lombuso waseRoma okanye lulawulo lwebandla laseRoma. IRoma yobuhedeni yatshutshisa bonke abo babemelana negunya layo lobukumkani, kodwa intshutshiso yeRoma yobupopu (yobubhinqa) kwindinyana yeshumi, ijolise ngokukodwa ezulwini.

In the Millerite understanding that Rome was the fourth and final kingdom, the oscillating from state to church to state to church again would not have been a concern. They had seen the mixture of iron and clay in the feet of Daniel chapter two, and simply understood it as two phases of Rome, with no concern to define a specific historical sequence of a fourth and fifth kingdom. They understood the same of chapter seven, where the horn that spake great things against the most High, had three horns plucked up from the original ten horns of the beast of Rome. Even if Miller did recognize the gender oscillation of verse nine through twelve, it would have been unimportant to his understanding of the fourth kingdom being Rome. In Millerite understanding the fourth kingdom ended in 1798, and the next prophetic event was the Second Coming of Christ.

Kwingqiqo yamaMillerite yokuba iRoma yayibubukumkani besine nobokugqibela, ukuguquguquka ukusuka kurhulumente ukuya ecaweni, kusuka ecaweni kubuyele kurhulumente, kwakhona kubuyele ecaweni, kwakungayi kuba yinto ebaxhalabisayo. Babekubonile ukuxubana kwesinyithi nodongwe ezinyaweni zikaDaniyeli isahluko sesibini, baza bakuqonda nje njengamanqanaba amabini eRoma, bengenaxhala lokuchaza ulandelelwano oluthile lwembali lobukumkani besine nobesihlanu. Kwangokunjalo bakuqonda nangesahluko sesixhenxe, apho uphondo olwathetha izinto ezinkulu nxamnye nOyena Uphakamileyo, lwancothulwa iimpondo ezintathu kwiimpondo ezilishumi zokuqala zerhamncwa laseRoma. Nokuba uMiller waye waqonda ukuguquguquka kwesini sesibizo kwivesi yesithoba ukuya kweyeshumi elinesibini, oko kwakungabalulekanga ekuqondeni kwakhe ukuba ubukumkani besine yayiyiRoma. Ngokwengqiqo yamaMillerite ubukumkani besine baphela ngo-1798, yaye isiganeko esilandelayo sesiprofeto yayikukuBuya kweSibini kukaKristu.

The feminine horn identifies the woman who commits spiritual fornication with the masculine horn, and is represented in verses ten and twelve.

Uphondo olusisifazane luchonga umfazi owenza uhenyuzo lokomoya kunye nophondo olusisiduna, yaye lumelwe kwiivesi zeshumi neshumi elinesibini.

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

> Yaza yakhula kakhulu, yade yaya kutsho kumkhosi wezulu; yaza yawisa phantsi emhlabeni inxenye yomkhosi neyeenkwenkwezi, yaza yazinyathela. Daniyeli 8:10.

The persecution of the papal power was directed against Christianity (the host of heaven), and in verse twelve papal Rome (feminine), receives the power to accomplish her murderous work through the transgression of fornicating with the kings of Europe.

Intshutshiso yamandla obupopu yayijoliswe ngokuchasene nobuKristu (umkhosi wezulu), yaye kwivesi yeshumi elinesibini iRoma yobupopu (owesifazana) yamkela amandla okufeza umsebenzi wayo wokubulala ngenxa yesikreqo sokuhenyuza nookumkani baseYurophu.

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

> Kwaye wanikwa umkhosi ukuba ulwe nombingelelo wemihla ngemihla ngenxa yesikreqo; yaza yaliphosa phantsi emhlabeni inyaniso; yaza yenza, yaphumelela. Daniyeli 8:12.

The “host” in the verse represents the military power that was given the papacy “against the daily.” The word “against” means “from”. From the pagan kings of Europe (pagan Rome), represented by “the daily,” military support (an host) was given to the papacy “by reason of transgression.” The combination of church and state, with the church in control of the relationship is the “transgression.” The wine of that transgression is Christian blood. Once the papacy had control of the armies of pagan Rome, papal Rome (“it”) “cast down the truth to the ground; and it practiced, and prospered.”

“Umkhosi” kule ndinyana umele amandla omkhosi awanikwa upopu “ngokuchasene nesiqhelo semihla ngemihla.” Igama elithi “ngokuchasene” lithetha “ukusuka ku”. Ukusuka kookumkani bamahedeni baseYurophu (iRoma yobuhedeni), abamelwe “sisiqhelo semihla ngemihla,” inkxaso yomkhosi (umkhosi) yanikwa upopu “ngenxa yesikreqo.” Indibaniselwano yebandla norhulumente, ibandla lilo elilawula olo lwalamano, yiyo “isikreqo.” Iwayini yaso eso sikreqo ligazi lamaKristu. Yakuba upopu sele enolawulo lwemikhosi yeRoma yobuhedeni, iRoma yobupopu (“yona”) “yawisa inyaniso emhlabeni; yaza yenza, yaphumelela.”

In Daniel chapter eleven, verse thirty-one, the giving of the armies to papal Rome is also represented:

KuDaniyeli isahluko seshumi elinanye, ivesi lamashumi amathathu ananye, ukunikelwa kwemikhosi kwiRoma yobupopu nako kumelwe:

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Kwaye iingalo ziya kuma ngakuye, yaye ziya kuyihlambela ingcwele yamandla, zisuse umbingelelo wemihla ngemihla, zize zibeke isikizi elibangela incithakalo. Daniyeli 11:31.

The verse is identifying the historical transition from pagan Rome to papal Rome. In the verse the “arms” are the European kings that began to stand up for the papacy beginning with Clovis, king of the Franks (France), in the year 496. The “arms” also polluted “the sanctuary of strength” (the city of Rome), through the continuous warfare from the fourth century onward to the year 538. The “arms” also removed the pagan resistance to the rise of the papacy, and by the year 508, the pagan resistance was finished.

Le ndinyana ichaza inguquko yembali ukusuka eRoma yobuhedeni ukuya eRoma yobupopu. Kule ndinyana “iingalo” ngookumkani baseYurophu abaqalisa ukuxhasa ubupopu, kuqalwa ngoClovis, ukumkani wamaFranks (eFransi), ngonyaka ka-496. “Iingalo” zathi zayingcolisa kananjalo “ingcwele yamandla” (isixeko saseRoma), ngeemfazwe eziqhubekayo ukususela kwinkulungwane yesine ukuya phambili de kube ngunyaka ka-538. “Iingalo” zaphinda zasusa ukuchasa kobuhedeni ukunyuka kobupopu, yaye ngonyaka ka-508, ukuchasa kobuhedeni kwakusele kuphelile.

The word translated as “take away,” is the Hebrew word “sur” and means “to remove”. The “arms” placed the “abomination that maketh desolate” (the papacy), on the throne of the earth in the year 538. When Daniel chapter eight, verse twelve identifies that “an host” was given to the feminine little horn, it is agreeing with the witness of verse thirty-one of chapter eleven. The book of Revelation also gives witness to the same truth in chapter thirteen.

Igama eliguqulelwe ngokuthi “suswa,” ligama lesiHebhere elithi “sur” yaye lithetha ukuthi “ukususa.” “Iingalo” zabeka “isikizi esenza incithakalo” (upopu), etroneni yomhlaba ngonyaka wama-538. Xa uDaniyeli isahluko sesibhozo, ivesi le-12, lichaza ukuba “umkhosi” wanikwa uphondo oluncinane lobufazi, liyangqinelana nobungqina bevesi lama-31 lesahluko se-11. Incwadi yeSityhilelo nayo inika ubungqina benyaniso efanayo kwisahluko se-13.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Irhamncwa endayibonayo yaye yayifana nengwe, neenyawo zayo zazinjengeenyawo zebhere, nomlomo wayo unjengomlomo wengonyama; yaza inamba yayinika amandla ayo, netrone yayo, negunya elikhulu. ISityhilelo 13:2.

Sister White directly identifies the beast of verse two as the papacy, and that the dragon in the verse is pagan Rome. Pagan Rome gave three things to the papacy; “his power, and his seat, and great authority.”

USister White uchaza ngokungqalileyo ukuba irhamncwa levesi yesibini bubupopu, nokuba inamba ekule vesi yiRoma yobuhedeni. IRoma yobuhedeni yanika ubupopu izinto ezintathu; “amandla ayo, nesihlalo sayo sobukhosi, negunya elikhulu.”

The military power was given by pagan Rome beginning with Clovis in the year 496. The “seat” to rule from, was given to the papacy in the year 330, when the emperor Constantine moved his capitol to Constantinople, leaving his former capitol city of Rome to the control of the papal church. In the year 533, the emperor Justinian decreed that the pope was the head of the church and the corrector of heretics, turning his “great authority” over to the pope of Rome. Verse twelve of Daniel chapter eight, identifies the time when a “host” was given, and that prophetic truth is testified to on many witnesses. From that point in time (beginning in the year 496), the papacy “prospered.”

Amandla omkhosi anikwa yiRoma yobuhedeni, eqala ngoClovis ngonyaka wama-496. “Isihlalo” sokulawula kuso sanikwa ubupapa ngonyaka wama-330, xa umlawuli uConstantine wasusa ikomkhulu lakhe waya eConstantinople, eshiya isixeko sakhe sangaphambili esilikomkhulu, iRoma, phantsi kolawulo lwecawe yobupapa. Ngonyaka wama-533, umlawuli uJustinian wamisa ngomthetho ukuba upopu wayeyintloko yecawe nomlungisi wabawexuki, enikela “igunya lakhe elikhulu” kupopu waseRoma. Ivesi yeshumi elinesibini kaDaniyeli isahluko sesibhozo ichaza ixesha apho “umkhosi” wanikelwayo, yaye loo nyaniso yesiprofeto iyangqinwa ngamangqina amaninzi. Ukususela kuloo xesha (ukuqala ngonyaka wama-496), ubupapa “baphumelela.”

It would continue to “practice” and “prosper” until the end of the indignation against the northern kingdom of Israel ended in 1798, and the papacy received its deadly wound.

Yayiya kuqhubeka “isenza” yaye “iphumelela” de kube sekupheleni komsindo nxamnye nobukumkani basentla bakwaSirayeli ngo-1798, yaye ubupopu bamkela inxeba labo elibulalayo.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Ke ukumkani uya kwenza ngokwentando yakhe; aze aziphakamise, azandiswe ngaphezu kwabo bonke oothixo, aze athethe izinto ezimangalisayo nxamnye noThixo woothixo, aze aphumelele kude kugqitywe umsindo: ngokuba oko kumiselweyo kuya kwenziwa. Daniyeli 11:36.

Verse nine of chapter eight, describes masculine Rome (pagan Rome), and represents the three-step conquering process that pagan Rome accomplished, and which typified the three geographical areas that would be conquered in order for papal Rome to be established upon the throne of the earth, as represented by the three horns that were plucked up in chapter seven. Those two three-step conquering’s of pagan and papal Rome, represented the three geographical obstacles of modern Rome, in verses forty through forty-three of Daniel eleven. Then in chapter eight, verse eleven, the masculine little horn (pagan Rome) is again represented. In the verse, the sanctified logic is so sound, that the scornful men that rule Jerusalem were forced to introduce several theological lies in order to erect their counterfeit foundation.

Ivesi yesithoba yesahluko sesibhozo ichaza iRoma yobudoda (iRoma yobuhedeni), yaye imela inkqubo yokoyisa enamanyathelo amathathu eyafezekiswa yiRoma yobuhedeni, neyayiyisifaniso seemimandla ezintathu zejografi ezaziza koyiswa ukuze iRoma yobupopu imiselwe phezu kwetrone yomhlaba, njengoko imelwe ziimpondo ezintathu ezancothulwayo esahlukweni sesixhenxe. Ezo nkqubo zimbini zokoyisa ezinamanyathelo amathathu zeRoma yobuhedeni neyeRoma yobupopu, zazimela imiqobo emithathu yejografi yeRoma yanamhlanje, kwiivesi zamashumi amane ukuya kumashumi amane anesithathu zikaDaniyeli ishumi elinanye. Kwandule ke, esahlukweni sesibhozo, ivesi yeshumi elinanye, kuphinda kumelwe uphondo oluncinane lobudoda (iRoma yobuhedeni). Kule vesi, ingqiqo engcwalisiweyo iqine kangangokuba, amadoda agxekayo alawula iYerusalem anyanzeleka ukuba angenise ubuxoki bezakwalizwi obuliqela ukuze akhe isiseko sawo sobuxoki.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Ewe, wazikhulisa kwada kwafikelela nakuNkosana yomkhosi; kwaza nguye kwasuswa idini lemihla ngemihla, nendawo yengcwele yayo yawiswa phantsi. Daniyeli 8:11.

As we begin to address the counterfeit coins and jewels that have been introduced to Adventism since 1863, it should be noted that there are two primary fields of supposed theological expertise which Adventism boasts of, as their basis for upholding the doctrines of apostate Protestantism and Catholicism. The claim that the modern theologians of Adventism make is that they are either experts in biblical history, or experts in biblical languages. Their application of the verse, reveals the prophetic word has become as a sealed book unto them, and also reveals that their claim of being experts of the biblical languages is simply the modern manifestation of Pharisaism.

Njengoko siqalisa ukujongana neemali zomgunyathi namatye anqabileyo obuxoki athe angeniswa kubu-Adventism ukususela ngowe-1863, kufanele kuqatshelwe ukuba zikho iinkalo ezimbini eziphambili zobungcali bezakwalizwi obucingelwayo obuziqhayisa ngazo ubu-Adventism, njengesiseko sokuxhasa iimfundiso zobuProtestanti obuwileyo nobuKatolika. Ibango elenziwa zizazi zezakwalizwi zale mihla kubu-Adventism kukuba mhlawumbi zingcali kwimbali yeBhayibhile, okanye zingcali kwiilwimi zeBhayibhile. Indlela ezilisebenzisa ngayo eli vesi ityhila ukuba ilizwi lesiprofeto sele libe njengencwadi etywiniweyo kubo, yaye ikwatyhila nokuba ibango labo lokuba ziingcali kwiilwimi zeBhayibhile lisisiqhamo sale mihla sobuFarisi.

First is the disregard of the oscillation of the genders for the little horn in verse nine through twelve. If they were actually experts in the Hebrew language, they would not deny, or water down, the fact that Daniel purposely employed gender oscillation in the verses. The little horn is represented in both genders, and those genders go back and forth through the verses. The theologians try to cover this fact with rubbish and counterfeit coins, for it clearly identifies that verse eleven is identifying pagan, not papal Rome. They of course insist that the little horn of verse eleven is the pope, when it is actually pagan Rome.

Okokuqala kukungahoyi ukutshintshatshintsha kwezijobelelo zesini ngokuphathelele uphondo oluncinane kwivesi yesithoba kuse kweyeshumi elinesibini. Ukuba ngokwenene babengabazi bolwimi lwesiHebhere, babengayi kukukhanyela, okanye bakunciphise, ukuba uDaniyeli wasebenzisa ngabom ukutshintshatshintsha kwezijobelelo zesini kwezo vesi. Uphondo oluncinane lumelwe kuzo zombini izini, yaye ezo zini zitshintshatshintsha ukusuka kwenye ziye kwenye kwezo vesi. Izazi ngezakwalizwi zizama ukuyifihla le nyaniso ngenkunkuma nangeengqekembe zomgunyathi, kuba ichaza ngokucacileyo ukuba ivesi yeshumi elinanye ichonga iRoma yobuhedeni, hayi iRoma yobupopu. Ngokuqinisekileyo zona zinyanzelisa ukuba uphondo oluncinane lwevesi yeshumi elinanye ngupopu, kanti enyanisweni yiRoma yobuhedeni.

Once it is acknowledged that two of the four little horn verses are male and two are female, then it is simple to incorporate the biblical truth that a woman in Bible prophecy represents a church, and a man represents a state. Knowing this allows all who wish to see, that the little horn of verse eleven, is masculine Rome (pagan Rome), not feminine Rome (papal Rome).

Xa sele kuqondwe ukuba kwezi ndinyana zine zophondo oluncinane zimbini ezikwisini sobudoda zize zibe zimbini ezikwisini sobufazi, kuba lula ke ukungenisa inyaniso yeBhayibhile yokuba umfazi esiprofetweni seBhayibhile umele ibandla, aze indoda imele urhulumente. Ukwazi oku kwenza kubonakale kubo bonke abanqwenela ukubona, ukuba uphondo oluncinane lwendinyana yeshumi elinanye lukwisini sobudoda, luyiRoma yobudeni (iRoma yobuhedeni), hayi iRoma ekwisini sobufazi (iRoma yobupopu).

The verse then is understood as teaching that pagan Rome (he) magnified himself to the prince of the host, as did pagan Rome when it placed the prince of the host upon the cross of Calvary. Not only did pagan Rome magnify itself against Christ at the cross, the verse goes on to say that by him (pagan Rome) “the daily sacrifice was taken away.”

Ke kaloku le ndima iqondwa njengokufundisa ukuba iRoma yobuhedeni (yena) yaziphakamisa yaza yazenza nkulu yamelana neNkosana yomkhosi, njengoko yenzayo iRoma yobuhedeni xa yabeka iNkosana yomkhosi emnqamlezweni waseKalvari. Ayisiyiyo kuphela into yokuba iRoma yobuhedeni yaziphakamisa yamelana noKristu emnqamlezweni, kodwa le ndima iqhubeka isithi ngaye (iRoma yobuhedeni) “umbingelelo wemihla ngemihla wasuswa.”

In the book of Daniel there are two Hebrew words that are both translated as “take away.” The words are “sur” and “rum”. Both words are used in the sanctuary service. Sur means to take away or remove, and when the ashes from the altar in the sanctuary were removed, the word used to describe the removal of the ashes is “sur”. The word “rum” means to lift up and exalt, and when the priest in the sanctuary was to lift up a wave offering, he was to “rum” (lift up) the offering. In verse eleven, pagan Rome (“the daily”) would “rum” (take away) paganism by lifting up and exalting the religion of paganism.

Encwadini kaDaniyeli kukho amagama amabini esiHebhere omabini aguqulelwa ngokuthi “susa.” La magama athi “sur” no “rum”. Omabini la magama asetyenziswa kwinkonzo yengcwele. U-“sur” uthetha ukususa okanye ukukhupha, yaye xa uthuthu olwaluse-altare engcweleni lwalususwa, igama elalisetyenziswa ukuchaza ukususwa kothuthu lwalungu “sur”. Igama elithi “rum” lithetha ukuphakamisa nokuphakamisela phezulu, yaye xa umbingeleli engcweleni wayemelwe ukuphakamisa umnikelo wokunyakazisa, wayefanele uku-“rum” (ukuphakamisa) umnikelo. Kwindima yeshumi elinanye, iRoma yobuhedeni (“imihla ngemihla”) yayiya ku-“rum” (kususe) ubuhedeni ngokuphakamisa nokuphakamisela phezulu inkolo yobuhedeni.

Pagan Rome would lift up and exalt the religion of paganism. The Adventist theologians that profess an expertise of biblical languages choose to treat every occurrence of “take away” in the book of Daniel as “remove”. They fail to acknowledge the distinct and precise writing of Daniel, and thus place themselves above the prophet Daniel.

IRoma yobuhedeni yayiya kuphakamisa ize izukise inkolo yobuhedeni. Iingcali zenkolo yama-Adventist ezibanga ubungcali kwiilwimi zeBhayibhile zikhetha ukuguqulela zonke iindawo apho kubonakala khona amazwi athi “susa” encwadini kaDaniyeli ngokuthi “khupha.” Zisilela ukuqonda ukubhala kukaDaniyeli okwahlukileyo nokuchaneke gqitha, yaye ngaloo ndlela zizibeka ngaphezu komprofeti uDaniyeli.

The theologians that profess to understand the biblical languages provide arguments to justify why Daniel intended to mean the same thing, when he employed two different words. They provide long and tedious word studies to uphold their false claims. The theologians that profess to understand biblical history, argue that the false application is based upon recognizing that in different periods of history the same word might mean something different, and therefore when Daniel employed two different words, only a historical expert can identify what Daniel actually meant. It is important to identify these two false methods for they are employed often by the theologians who seek to hide from the methodology of “line upon line.”

Iingcali zezakwalizwi ezivuma ukuba ziyaziqonda iilwimi zeBhayibhile zinika iingxoxo zokuthethelela isizathu sokuba uDaniyeli wayezimisele ukuthetha into enye, xa wasebenzisa amagama amabini ahlukeneyo. Zinika izifundo zamagama ezinde nezidinayo ukuze zixhase amabango azo obuxoki. Iingcali zezakwalizwi ezivuma ukuba ziyiqonda imbali yeBhayibhile ziphikisa zisithi ukusetyenziswa okungeyonyaniso kusekelwe ekuqondeni ukuba kumaxesha ahlukeneyo embali igama elinye linokuthetha into eyahlukileyo, ngoko ke xa uDaniyeli wasebenzisa amagama amabini ahlukeneyo, yingcali yembali kuphela enokuchonga oko uDaniyeli awayekuthetha ngokwenene. Kubalulekile ukuchonga ezi ndlela zimbini zobuxoki, kuba zisetyenziswa rhoqo ziingcali zezakwalizwi ezifuna ukuzifihla kwindlela ethi “umgca phezu komgca.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Ewe, wazenza mkhulu kwanokufikelela kumphathi-mkhosi; yaye nguye kwasuswa umbingelelo wemihla ngemihla, nendawo yengcwele yakhe yawiswa phantsi. Daniyeli 8:11.

The word translated as “taken away” in the verse means to “lift up and exalt”. It does not mean to remove. This fact creates confusion and contradiction for the Adventist theologians, for their premises do not hold up under a simple evaluation of the verse, when the actual definition of the word Daniel used is applied to the verse. They argue the little horn of the verse is papal Rome, and therefore the verse would read that “by him” (papal Rome) “the daily was taken away.”

Igama eliguqulelwe ngokuthi “sasisuswa” kule ndinyana lithetha uku “phakanyiswa nokuzukiswa”. Alithethi ukususa. Le nyaniso idala ukubhideka nokuphikisana kubafundisi bezezakwalizwi bama-Adventist, kuba izimvo zabo ezisisiseko azimi phantsi kovavanyo olulula lwale ndinyana, xa kusetyenziswa kule ndinyana intsingiselo yokwenene yegama elisetyenziswe nguDaniyeli. Baphikisa ngelithi uphondo oluncinane olukule ndinyana yiRoma yobupopu, yaye ngenxa yoko le ndinyana iya kufundeka ngolu hlobo: “nguye” (iRoma yobupopu) “okwenyuswa ngayo okuqhubekayo.”

They of course have no problem including the added word that Sister White states directly was added by human wisdom and does not apply to the text.

Kambe ke abanangxaki konke konke ngokubandakanya elo gama longeziweyo uDade White athi ngokungqalileyo longezwa bubulumko bomntu yaye alisebenzi kulo mbhalo.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.

> “Ndandaza ndabona ngokubhekisele ‘kumnikelo wemihla ngemihla’ (Daniyeli 8:12) ukuba igama elithi ‘umbingelelo’ longezwe bubulumko bomntu, yaye alililo elombhalo, nokuba iNkosi yanika umbono ochanekileyo ngalo kwabo banikela isibhengezo seyure yomgwebo.” Early Writings, 74.

They identify “the daily” as Christ’s sanctuary ministry, so the “daily sacrifice” upholds the concept that “the daily” is Christ sacrificial work in the heavenly sanctuary. But inspiration identifies that the word “sacrifice” “does not belong to the text”.

Bachonga “okwemihla ngemihla” njengenkonzo kaKristu yengcwele, ngoko ke “idini lemihla ngemihla” lixhasa ingcamango yokuba “okwemihla ngemihla” ngumsebenzi kaKristu wedini engcweleni yasezulwini. Kodwa ukuphefumlelwa kukwazisa ukuba igama elithi “idini” “alilolombhalo”.

When the drunkards of Ephraim identify “the daily” as Christ’s sanctuary work, the verse would then read, “by him” (papal Rome) “the daily was taken away,” or it would read, “by the papal power, Christ’s sanctuary ministry was taken away.” They actually teach this falsehood. They insist that through the darkness of the papal rule the true understanding of Christ’s sanctuary ministry was removed from the minds of men.

Xa amanxila akwaEfrayim echaza “imihla ngemihla” njengomsebenzi kaKristu kwingcwele, loo ndinyana iya kuthi ke ifundeke ngolu hlobo, “nguye” (iRoma yobupopu) “kwasuswa imihla ngemihla,” okanye iya kuthi ifundeke, “ngamandla obupopu, ubulungiseleli bukaKristu kwingcwele basuswa.” Ngokwenene bafundisa obu buxoki. Banyanzelisa besithi, ngobumnyama bolawulo lobupopu, ukuqonda okuyinyaniso kobulungiseleli bukaKristu kwingcwele kwasuswa ezingqondweni zabantu.

Yet the word translated as “take away,” does not mean to remove, it means to lift up and exalt. If the professed experts of biblical languages would correctly apply the meaning of the Hebrew word “rum,” to the passage, their rendition would need to say, “by the papal power, Christ’s sanctuary ministry was lifted up and exalted.” When did the papacy ever lift up and exalt Christ?

Kanti igama eliguqulelwe ngokuthi “susa,” alithethi ukususa; lithetha ukuphakamisa nokuzukisa. Ukuba abo bazibiza ngokuba ziingcali zeelwimi zeBhayibhile bebeya kusisebenzisa ngokuchanekileyo intsingiselo yegama lesiHebhere elithi “rum” kulesi sicatshulwa, uguqulelo lwabo beluya kufuneka luthi, “ngamandla obupopu, ulungiselelo lukaKristu lwendlu engcwele lwaphakanyiswa lwaza lwazukiswa.” Babuphi na ubupopu obakha bamphakamisa bamzukisa uKristu?

They seek to impose the definition of the Hebrew word “sur” upon the Hebrew word “rum.” Daniel uses the word “sur,” which means to remove, in connection with “the daily” in two other verses, but in verse eleven, Daniel chose the word “rum” meaning to lift up and exalt. Not only is the dish of fables concerning this verse foolishness because of the wresting of the meaning of the word translated as “take away,” but there was never a time when Christ’s sanctuary ministry was in any way removed from men.

Bazama ukunyanzelisa intsingiselo yegama lesiHebhere elithi “sur” phezu kwegama lesiHebhere elithi “rum.” UDaniyeli usebenzisa igama elithi “sur,” elithetha ukususa, ngokunxulumene “nomihla ngemihla” kwezinye iivesi ezimbini, kodwa kwivesi yeshumi elinanye, uDaniyeli wakhetha igama elithi “rum” elithetha ukuphakamisa nokuzukisa. Asiyiyo nje kuphela into yokuba umxube weentsomi ngokuphathelele le vesi ububudenge ngenxa yokujijwa kwentsingiselo yegama eliguqulelwe ngokuthi “susa,” kodwa akuzange kubekho xesha apho ubulungiseleli bukaKristu engcweleni babususwa nangayiphi na indlela ebantwini.

> But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Hebrews 7:24, 25.

> Ke yena ke, ngenxa yokuba ehlala ngonaphakade, unobupristi obungaguqukiyo. Ngenxa yoko unako nokubasindisa ngokupheleleyo abo beza kuThixo ngaye, ekubeni esoloko ephila ukuze abathethelele. Hebhere 7:24, 25.

To claim, as the Adventist theologians do, in an attempt to prop up their false application of the verse, that there was a period of time when the papacy exercised some type of power to remove Christ’s sanctuary intercession is absurd!

Ukubanga, njengoko benjenjalo abafundisi bezakwalizwi bama-Adventist, ngelinge lokuxhasa ukusetyenziswa kwabo gwenxa kwale ndinyana, ukuba kwakukho ixesha apho upapa wayesebenzisa uhlobo oluthile lwamandla okususa ukulamla kukaKristu etempileni engcwele, bubudenge!

But the theologians do not teach that the verse identifies that the papacy lifted up and exalted Christ’s sanctuary ministry. They avoid the meaning of Daniel’s words, and the inspired counsel of Ellen White, to teach what they choose to teach in spite of the testimony of Daniel’s words.

Kodwa abafundisi bezakwalizwi abafundisi ukuba le vesi ibonisa ukuba ubupopu baphakamisa baza bazukisa ulungiselelo lwasengcweleni lukaKristu. Bayayiphepha intsingiselo yamazwi kaDaniyeli, kwakunye nengcebiso ephefumlelweyo kaEllen White, ukuze bafundise oko bakhetha ukukufundisa nangona kukho ubungqina bamazwi kaDaniyeli.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Ewe, waziphakamisa wada waya kutsho kwiNkosana yomkhosi, yaza ngaye idini lemihla ngemihla lasuswa, nendawo yengcwele yayo yabhukuqwa. Daniyeli 8:11.

The theologians teach that the verse means “by the papal power, Christ’s sanctuary ministry was removed,” and the removal of Christ’s sanctuary ministry from the minds of men is supported by the fact that in association with the removal, the place of Christ’s “sanctuary was cast down.” There is not one verse in God’s Word that identifies the heavenly sanctuary, which is where Christ performs his intercession, has ever been cast down. Nor is there any biblical passage that identifies that heaven itself, which is the “place of his sanctuary”, is ever cast down. Once again, the theologians place themselves above the prophet Daniel, for they insist that “the place of his sanctuary” in the verse is referring to God’s sanctuary, in spite of the fact that Daniel teaches directly opposite of that idea.

Abefundisi bezakwalizwi bafundisa ukuba le ndima ithetha ukuthi “ngamandla obupopu, inkonzo kaKristu yengcwele yasuswa,” yaye ukususwa kwenkonzo kaKristu yengcwele ezingqondweni zabantu kuxhaswa yinto yokuba, ngokunxulumene noko kususwa, indawo “yengcwele” kaKristu “yaphoswa phantsi.” Akukho nanye indima eLizwini likaThixo echaza ukuba ingcwele yasezulwini, apho uKristu enza khona ukuthethelela kwakhe, yakha yaphoswa phantsi. Kanjalo akukho nanye indawo eBhayibhileni echaza ukuba izulu ngokwalo, eliyi “ndawo yengcwele yakhe”, lakha laphoswa phantsi. Kwakhona, abefundisi bezakwalizwi bazibeka ngaphezu komprofeti uDaniyeli, kuba banyanzelisa ukuba “indawo yengcwele yakhe” kule ndima ibhekisela kwingcwele kaThixo, nangona uDaniyeli efundisa ngokuthe ngqo okuchasene nalo mbono.

The professed experts of the Hebrew language insist that in the verse the Hebrew word “rum,” needs to be understood with the meaning of the Hebrew word “sur.” They also insist that the Hebrew word “miqdash” needs to be understood as the Hebrew word “qodesh.” “Miqdash” and “qodash” are both translated simply as “sanctuary” in the book of Daniel, yet they have different meanings. “Miqdash” represents any sanctuary, whether it is God’s sanctuary or a pagan sanctuary. It is the general word for sanctuary, but “qodesh” is only used in the Bible to represent God’s sanctuary.

Iingcali ezibanga ukuba ziingcaphephe zolwimi lwesiHebhere ziyagxininisa ukuba kulo mhlathi igama lesiHebhere elithi “rum” kufuneka liqondwe ngentsingiselo yegama lesiHebhere elithi “sur.” Kwangokunjalo zigxininisa ukuba igama lesiHebhere elithi “miqdash” kufuneka liqondwe njengegama lesiHebhere elithi “qodesh.” “Miqdash” no“qodash” omabini aguqulelwa nje ngokuba “yingcwele” encwadini kaDaniyeli, ukanti aneentsingiselo ezahlukileyo. “Miqdash” limela nayiphi na ingcwele, nokuba yingcwele kaThixo okanye yingcwele yobuhedeni. Lilo igama eliqhelekileyo elisetyenziselwa ingcwele, kodwa “qodesh” lisetyenziswa eBhayibhileni kuphela ukumela ingcwele kaThixo.

Daniel knew the difference between a pagan sanctuary and God’s sanctuary. If Daniel was going to identify a pagan sanctuary, he would use the word “miqdash.” It is amazing to me that the supposed experts of the Hebrew language never address the fact that in four consecutive verses, Daniel uses both words three times. Daniel’s usage of the two Hebrew words, both translated as “sanctuary” defines the meaning Daniel intended to be understood.

UDaniyeli wayewazi umahluko phakathi kwengcwele yobuhedeni nengcwele kaThixo. Ukuba uDaniyeli wayeza kuchaza ingcwele yobuhedeni, wayeza kusebenzisa igama elithi “miqdash.” Kuyamangalisa kum ukuba abo kuthiwa ziingcali zolwimi lwesiHebhere abazange bakhe bajongane nenyaniso yokuba, kwiivesi ezine ezilandelelanayo, uDaniyeli usebenzisa omabini la magama izihlandlo ezithathu. Ukusetyenziswa kukaDaniyeli kwala magama mabini esiHebhere, omabini aguqulelwa ngokuthi “ingcwele,” kuchaza intsingiselo uDaniyeli awayejonge ukuba iqondwe.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. 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 8:11–14.

> Ewe, wazikhulisa wada wafikelela nakwiNkosana yomkhosi, yaye ngaye umbingelelo wemihla ngemihla wasuswa, nendawo yengcwele yakhe yawiswa phantsi. Kwaye wanikwa umkhosi wokulwa nombingelelo wemihla ngemihla ngenxa yesono sokreqo, yaza yaphosa inyaniso emhlabeni; yaza yenza, yaphumelela. Ndeva ke ongcwele omnye ethetha, kwathi omnye ongcwele wathi kuloo ngcwele uthile wayethetha, Lo mbono ongombingelelo wemihla ngemihla, nokreqo lwenxuwa, wokunikela zombini ingcwele nomkhosi ukuba zinyathelwe phantsi, uya kuba kude kube nini na? Wathi ke kum, Kude kube ziintsuku ezingamawaka amabini anamakhulu amathathu; yandule ke ingcwele ihlanjululwe. Daniyeli 8:11–14.

In the very passage that includes the foundation of Adventism, Daniel employs two different Hebrew words that are both translated as “sanctuary.” In verses thirteen and fourteen Daniel chose to use the Hebrew word for “sanctuary,” that is only used biblically to identify God’s sanctuary, but in verse eleven, Daniel used the general or generic Hebrew word that can be God’s sanctuary, or it can be a pagan sanctuary.

Kanye kanye kweso siqendu siqulathe isiseko se-Adventism, uDaniyeli usebenzisa amagama amabini ahlukeneyo esiHebhere, omabini aguqulelwa ngokuthi “ingcwele.” Kwiindinyana zeshumi elinesithathu neshumi elinesine uDaniyeli wakhetha ukusebenzisa igama lesiHebhere elithetha “ingcwele,” elisetyenziswa eBhayibhileni kuphela ukubonisa ingcwele kaThixo, kodwa kwindinyana yeshumi elinanye, uDaniyeli wasebenzisa igama lesiHebhere eliqhelekileyo okanye elibanzi, elinokuthetha ingcwele kaThixo, okanye linokuthetha ingcwele yabahedeni.

If Daniel had wanted to identify the “sanctuary” in verse eleven, as God’s sanctuary, he would have used the same Hebrew word that he used twice within the next three verses. It is absolutely clear that Daniel was making a distinction between a pagan sanctuary in verse eleven, and God’s sanctuary in verses thirteen and fourteen! But the drunkards of Ephraim argue that the “place of his sanctuary” that was “cast down,” in verse eleven, was the place of God’s sanctuary, though they avoid the word “place.”

Ukuba uDaniyeli wayefuna ukuchonga “ingcwele” kwivesi yeshumi elinanye njengengcwele kaThixo, ngewayesebenzise elo gama linye lesiHebhere alisebenzise kabini phakathi kweevesi ezintathu ezilandelayo. Kucace ngokupheleleyo ukuba uDaniyeli wayesenza umahluko phakathi kwengcwele yabahedeni kwivesi yeshumi elinanye, nengcwele kaThixo kwiivesi yeshumi elinesithathu neyeshumi elinesine! Kodwa amanxila akwaEfrayim aphikisa ngelithi “indawo yengcwele yakhe” eyathi “yawiswa phantsi,” kwivesi yeshumi elinanye, yayiyindawo yengcwele kaThixo, nangona ephepha igama elithi “indawo.”

They teach that the papacy took away Christ’s ministry of intercession and cast down the truth of the heavenly sanctuary. But Daniel was clear that the “sanctuary” in verse eleven, was not God’s sanctuary, but a pagan sanctuary. Daniel was just as clear that it was not the “sanctuary” that was cast down, but “the place” of his sanctuary.

Bafundisa ukuba ubupopu bwasusa ulungiselelo lukaKristu lokuthethelela baza bayiphosa phantsi inyaniso yengcwele yasezulwini. Kodwa uDaniyeli wayecacile ukuba “ingcwele” kwindinyana yeshumi elinanye yayingeyongcwele kaThixo, koko yayiyingcwele yobuhedeni. UDaniyeli wayecace ngokunjalo ukuba yayingeyiyo “ingcwele” eyaphoswayo phantsi, kodwa “indawo” yengcwele yakhe.

Refusing to acknowledge the purposeful gender oscillation of verses nine through twelve, the modern theologians adopted the definition of “the daily” that originated within apostate Protestantism, and began to construct a foundation upon the sand of human conjecture, tradition and custom. When they arrive at verse eleven, they even reject the inspired counsel of Sister White that identified that Miller’s understanding of “the daily” as paganism was correct, and begin to employ the art of misdirection and conjecture to defend their love of Catholic and Protestant theology.

Ngokwala ukuvuma ukuguquguquka kwesini okunenjongo kweendinyana zesithoba ukuya kwese shumi elinesibini, abafundisi bezakwalizwi bale mihla bamkela inkcazo “yemihla ngemihla” eyavela kubuProtestanti obuwexukileyo, baza baqalisa ukwakha isiseko phezu kwentlabathi yokuqikelela komntu, isithethe, nesiko. Xa befika kwindinyana yeshumi elinanye, bade bayala necebo eliphefumlelweyo likaDade White elalichonge ukuba ukuqonda kukaMiller “kwemihla ngemihla” njengobuhedeni kwakuchanile, baze baqalise ukusebenzisa ubugcisa bokulahlekisa nokuqikelela ukuze bakhusele uthando lwabo lwemfundiso yobuKatolika neyobuProtestanti.

They change pagan Rome into papal Rome in the verse, and they force the definition of “remove” upon the word that means “lift up and exalt”. They define the satanic symbol of “the daily”, as a godly symbol, and then insist that a pagan temple is God’s temple, while avoiding the direct reference to “the place” of the sanctuary. And the “unlearned” (as Isaiah identifies them), who will only understand if the “learned” tell them it is so, accept the dish of fables unto their own destruction.

Batshintsha iRoma yobuhedeni bayenze iRoma yobupopu kule ndinyana, baze banyanzelise intsingiselo ethi “susa” phezu kwegama elithetha “phakamisa uze uzukise”. Bayichaza isimboli sikaSathana esithi “imihla ngemihla”, njengomfuziselo wobuthixo, baze ke banyanzelise ukuthi itempile yobuhedeni yitempile kaThixo, ngoxa bephepha ukubhekisa ngokuthe ngqo “endaweni” yengcwele. Kwaye “abangafundanga” (njengoko uIsaya ebachaza), abaya kuqonda kuphela ukuba “abafundileyo” babaxelele ukuba kunjalo, bayasamkela eso sidlo seentsomi kude kube yintshabalalo yabo.

We will continue our consideration of the increase of the knowledge represented as the jewels in Miller’s dream in the next article.

Siza kuqhubekeka nokuqwalasela kwethu ukwanda kolwazi olufuziselwe njengamatye anqabileyo ephupheni likaMiller kwinqaku elilandelayo.

> “The apostle Paul warns us that ‘some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ This is what we may expect. Our greatest trials will come because of that class who have once advocated the truth, but who turn from it to the world, and trample it under their feet in hate and derision. God has a work for his faithful servants to do. The attacks of the enemy must be met with the truth of his word. Falsehood must be unmasked, its true character must be revealed, and the light of the law of Jehovah must shine forth into the moral darkness of the world. We are to present the claims of his word. We shall not be held guiltless if we neglect this solemn duty. But while we stand in defense of the truth, let us not stand in defense of self, and make a great ado because we are called to bear reproach and misrepresentation. Let us not pity ourselves, but be very jealous for the law of the Most High.

> “Umpostile uPawulos usilumkisa esithi, ‘abanye baya kusuka elukholweni, benikela indlebe koomoya abalahlekisayo, nakwiimfundiso zeedemon.’ Yile nto sinokuyilindela. Ezona zilingo zethu zinkulu ziya kuvela ngenxa yolo didi lwabantu abathe bakha bayixhasa inyaniso, kodwa abayijikela umva baze baye ehlabathini, bayinyathele phantsi ngeenyawo zabo ngentiyo nangentlekisa. UThixo unomsebenzi afanele ukuwenzwa ngabakhonzi bakhe abanyanisekileyo. Uhlaselo lotshaba lumele ukuhlangatyezwa ngenyaniso yelizwi lakhe. Ubuxoki mabubhencwe, isimilo sabo sokwenene sityhilwe, nokukhanya komthetho kaYehova makukhanye kungene ebumnyameni bokuziphatha behlabathi. Simele ukubeka phambi kwabantu iimfuno zelizwi lakhe. Asiyi kubanjwa singenatyala xa singawutyeshela lo msebenzi unzulu kangaka. Kodwa lo gama simi sikhusela inyaniso, masingemi sikhusela isiqu sethu, size senze umsindo omkhulu ngenxa yokuba sibizelwe ukuthwala ungcikivo nokumelwa gwenxa. Masingazisizeli, kodwa masibe nenzondelelo enkulu ngomthetho woPhezukonke.”

> “Says the apostle, ‘The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’ On every side we see men easily led captive by the delusive imaginations of those who make void the word of God; but when the truth is brought before them, they are filled with impatience and anger. But the exhortation of the apostle to the servant of God is, ‘Watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.’ In his day some left the cause of the Lord. He writes, ‘Demas hath forsaken me, having loved this present world;’ and again, he says, ‘Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words.’

> “Utsho umpostile, ‘Kuya kufika ixesha apho bengayi kuyinyamezela imfundiso ephilileyo; kodwa ngokweenkanuko zabo baya kuziqwebela abafundisi, beneendlebe ezirhawuzelayo; yaye baya kuzisusa iindlebe zabo enyanisweni, baphendukele ke kwiintsomi.’ Macala onke sibona abantu bethinjwa ngokulula ziingcinga ezilahlekisayo zabo balenza ilize ilizwi likaThixo; kodwa xa inyaniso ibekwe phambi kwabo, bazaliswa kukunganyamezeli nangumsindo. Ke sona isikhuthazo sompostile kumkhonzi kaThixo sithi, ‘Wena ke qaphela ezintweni zonke, unyamezele iimbandezelo, wenze umsebenzi womshumayeli weendaba ezilungileyo, uwuzalise ngokupheleleyo umsebenzi wakho wobulungiseleli.’ Ngemihla yakhe, abathile balishiya ityala leNkosi. Ubhala athi, ‘UDema undishiyile, eyithande eli hlabathi langoku;’ aze aphinde athi, ‘UAlesandire umkhandi wobhedu undenzele okubi kakhulu: iNkosi mayimbuyekeze ngokwemisebenzi yakhe: nawe mlumkele; kuba uwachasile kakhulu amazwi ethu.’”

> “Prophets and apostles experienced similar trials of opposition and reproach, and even the spotless Lamb of God was tempted in all points like as we are. He bore the contradiction of sinners against himself.

> “Abaprofeti nabapostile badlula kwizilingo ezifanayo zokuchaswa nokugculelwa, yaye kwanayo iMvana kaThixo engenasiphako yahendwa ezintweni zonke njengoko nathi sihendwa. Yathwala ukuphikiswa ngaboni nxamnye nayo.

> “Every warning for this time must be faithfully delivered; but ‘the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves.’ We must cherish carefully the words of our God lest we be contaminated by the deceptive workings of those who have left the faith. We are to resist their spirit and influence with the same weapon our Master used when assailed by the prince of darkness,—‘It is written.’ We should learn to use the word of God skillfully. The exhortation is, ‘Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.’ There must be diligent work and earnest prayer and faith to meet the winding error of false teachers and seducers; for ‘in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.’ These words portray the character of the men the servants of God will have to meet. ‘False accusers,’ ‘despisers of those that are good,’ will attack those who are faithful to their God in this degenerate age. But the embassador of Heaven must manifest the spirit that was displayed in the Master. In humility and love he must labor for the salvation of men.

> “Sonke isilumkiso sale mihla sifanele ukuhanjiswa ngokuthembeka; kodwa ‘umkhonzi weNkosi makangabi ngowokuxabana; makabe nobulali kubo bonke abantu, ekulungele ukufundisa, enokunyamezela; ebafundisa ngobulali abo bazichasayo.’ Simele siwagcine ngononophelo amazwi oThixo wethu, hleze singcoliswe ziintshukumo ezikhohlisayo zabo balushiyileyo ukholo. Simele ukumelana nomoya wabo nempembelelo yabo ngesona sixhobo sinye esasetyenziswa yiNkosi yethu xa yayihlaselwa yinkosana yobumnyama,—‘Kubhaliwe kwathiwa.’ Simele sifunde ukulisebenzisa ngobuchule ilizwi likaThixo. Isibongozo sithi, ‘Zondelele ukuzimisa uvunyiwe kuThixo, ungumsebenzi ongenasizathu sakuba neentloni, elahlula kakuhle ilizwi lenyaniso.’ Kufuneka kubekho umsebenzi okhutheleyo nomthandazo onyanisekileyo nokholo ukuze kuhlangatyezwane nempazamo ejijekileyo yabafundisi bobuxoki nabakhohlisi; kuba ‘ngemihla yokugqibela kuya kufika amaxesha anobungozi. Kuba abantu baya kuba ngabazithandayo, ngabathandi bemali, ngabaqhayisayo, ngabanekratshi, ngabanyelisi, ngabangathobeliyo abazali, ngabangenambulelo, abangengcwele, abangenalo uthando lwendalo, abangavumiyo ukuxolelana, abangabamangaleli bobuxoki, abangenakuzeyisa, abanolunya, abadeleli bokulungileyo, abangcatshi, abangxamayo, abaziphakamisileyo, abathandi bezinto ezimnandi kunokuba babe ngabathandi bakaThixo; benembonakalo yobuthixo, kodwa bewakhanyela amandla abo: abo baphephe.’ La mazwi abonakalisa isimilo samadoda abakhonzi bakaThixo abaya kuhlangana nawo. ‘Abamangaleli bobuxoki,’ ‘abadeleli bokulungileyo,’ baya kuhlasela abo bathembekileyo kuThixo wabo kwesi sizukulwana sonakeleyo. Kodwa umthunywa waseZulwini makabonakalise umoya owabonakaliswa yiNkosi. Ngokuthobeka nangothando makasebenzele usindiso lwabantu.

> “Paul continues concerning those who oppose the work of God, comparing them to the men who made war against the faithful in the time of ancient Israel. He says: ‘Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.’ We know that the time is coming when the folly of warring against God will be revealed. We can afford to wait in calm patience and trust, no matter how much maligned and despised; for ‘nothing is secret, that shall not be made manifest,’ and those who honor God shall be honored by him in the presence of men and angels. We are to share in the sufferings of the reformers. It is written, ‘The reproaches of them that reproached thee fell on me.’ Christ understands our grief. Not one of us is called to bear the cross alone. The suffering Man of Calvary is touched with the feeling of our woes, and as he has suffered being tempted, he is able also to succor them that are in sorrow and trial for his sake. ‘Yea, and all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving, and being deceived. But continue thou in the things which thou hast learned.’” Review and Herald, January 10, 1888.

> “UPawulos uyaqhubeka ethetha ngabo bachasene nomsebenzi kaThixo, ebafanisa namadoda awalwa nxamnye nabathembekileyo ngexesha loSirayeli wamandulo. Uthi: ‘Ke njengokuba uYanes noYambres bamchasayo uMoses, benjenjalo nabo aba bachasa inyaniso; bengamadoda ezingqondo ezonakeleyo, alahliweyo ngokubhekisele elukholweni. Kodwa abayi kuqhubekela phambili; kuba ubudenge babo buya kubonakaliswa kubo bonke abantu, njengokuba nobabo babubonakaliswa.’ Siyazi ukuba ixesha liyeza xa ubudenge bokulwa noThixo buya kutyhilwa. Sinako ukulinda ngokuzola, sinomonde nokuthembela, nokuba sigxekwa kangakanani na, sidelisiwe; kuba ‘akukho nto ifihlakeleyo engayi kubonakaliswa,’ yaye abo bamzukisayo uThixo baya kuzukiswa nguye phambi kwabantu neengelosi. Simele ukwabelana ngeembandezelo zabahlaziyi. Kubhaliwe kwathiwa, ‘Izithuko zabo bakuthukayo zawa phezu kwam.’ UKristu uyayiqonda intlungu yethu. Akakho namnye kuthi obizelwe ukuthwala umnqamlezo yedwa. INdoda yentlungu yaseKalvari ichukunyiswa yimvakalelo yeenkxwaleko zethu, yaye njengokuba yena wabandezeleka ekulingweni, unako nokubanceda abo bakwintlungu nasekulingweni ngenxa yakhe. ‘Ewe, nabo bonke abaya kuphila ngobuthixo kuKristu Yesu baya kutshutshiswa. Ke wona amadoda amabi nabakhohlisi aya kuya esiba mandundu ngakumbi, ekhohlisa, ekhohliswa. Ke wena qhubeka ezintweni ozifundileyo.’ Review and Herald, January 10, 1888.

Back to Articles