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# The Book of Daniel - Number Seventy-Three

Incwadi kaDaniyeli - Inombolo Yamashumi Asixhenxe Anesithathu

Unveiling the Historical Parallels: Jeroboam’s Deception and the Adventist Movement’s Test of Faith

Ukutyhilwa Kweemfano Zembali: Inkohliso kaYerobhowam kunye noVavanyo loKholo kwiNtshukumo yama-Adventist

Author

Jeff Pippenger

Published

February 6, 2024

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The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.

Ubukumkani basemantla nabasemazantsi basasazwa phantsi kwengqumbo kaThixo iminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini, ekuzalisekisweni komnqophiso owaphulwayo weLevitikus amashumi amabini anesihlanu namashumi amabini anesithandathu. Iminyaka engamashumi amane anesithandathu ephakathi kokugqitywa kwengqumbo yokuqala neyokugqibela yayimela ukuhlanganiswa kwabo bobabini ubukumkani bube bubukumkani bunye bukaSirayeli wale mihla bokomoya ngowe-1844. Ukuhlanganiswa kwezo ntlanga zimbini kwamelwa zizinti ezibini awazidibanisayo uHezekile, nezinti ezibini awazicholayo umhlolokazi waseTsarefati kwibali likaEliya. Ngomhla wama-22 kuOktobha, 1844 imbali yesiprofeto yobukumkani basemantla nabasemazantsi yafikelela esiphelweni, yaye ngokwenjenjalo yaphinda imbali yokuqalisa kwabo bobabini obo bukumkani.

Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.

UYerobhowam wamisa inkqubo yonqulo yomgunyathi ebukumkanini basentla ukuze athintele abalawulwa bakhe ekuhambeni baye kwaYuda baye kunqula uThixo engcweleni eYerusalem.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Wathi uYarobheham entliziyweni yakhe, Kaloku ngoku ubukumkani buya kubuyela kwindlu kaDavide: ukuba aba bantu benyuka baye kwenza imibingelelo endlwini kaYehova eYerusalem, yandule intliziyo yaba bantu ibuyele enkosini yabo, kuRehobhowam ukumkani wakwaYuda; bandibulale, babuyele kuRehobhowam ukumkani wakwaYuda. Ngako oko ukumkani wabonisana, wenza amathole amabini egolide, wathi kubo, Kuninzi kuni ukunyuka niye eYerusalem; yabonani oothixo bakho, Sirayeli, abakunyusayo ezweni laseYiputa. Walimisa elinye eBheteli, walibeka elinye eDan. Yaza loo nto yaba sisono; ngokuba abantu baya kunqula phambi kwelinye, kuse eDan. Wenza nendlu yeendawo eziphakamileyo, wenza ababingeleli abavela kwabaphantsi babantu, ababengengabo koonyana bakaLevi. UYarobheham wamisa umthendeleko ngenyanga yesibhozo, ngomhla weshumi elinesihlanu wenyanga, ufana nomthendeleko osekwaYuda; wenyukela esibingelelweni. Wenza njalo eBheteli, ebingelela kumathole awawenzileyo; wabeka eBheteli ababingeleli beendawo eziphakamileyo awayezenzile. Wenjenjalo ke esibingelelweni awasenzayo eBheteli ngomhla weshumi elinesihlanu wenyanga yesibhozo, yona loo nyanga awayeyiqambe ngentliziyo yakhe; wawumisela umthendeleko koonyana bakaSirayeli; wenyukela esibingelelweni, watshisa isiqhumiso. 1 Kumkani 12:26–33.

His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.

Inkqubo yakhe yonqulo yayiyimbonakaliso eqhelekileyo yobuKatolika (yobuhedeni), kuba, njengakwimvukelo ka-Aron, yamisela umfanekiso wesilo nowesilo. Imifanekiso emibini yamathole yenziwa ngegolide, nto leyo ebonakalisa iBhabheli. Le mifanekiso yanikelwa koothixo baseYiputa, abachongwa ngendlela efanayo naleyo u-Aron wabachonga ngayo; “njengoothixo ababanikhuphayo ezweni laseYiputa.” Wakha izibingelelo ezibini kwizixeko ezibini, ezithi xa ziqwalaselwe kunye zimele indibaniselwano yebandla (iBheteli) norhulumente (uDan). Ezo zibingelelo zazingezomgunyathi ezokwenyaniso zesibingelelo sokwenene, esinguKristu, kanye njengokuba ubuKatolika bubanga ukuba bungummeli kaKristu wasemhlabeni. Wamisela ububingeleli obonakeleyo, njengokuba benjalo ababingeleli bobuKatolika. Wakhetha usuku lwenkonzo yakhe yonqulo olwalwahluke ngokukodwa kwimihla yayo nayiphi na imihla yokwenene yemithendeleko kaThixo, ngaloo ndlela emela impikiswano emalunga nosuku lokwenyaniso nolobuxoki lonqulo.

In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.

Ekusekweni kwenkqubo yakhe yobuxoki yonqulo, uThixo wathumela umprofeti evela kwaYuda ukuba akhalimele inkqubo yakhe yokunqula eyinkohliso.

> And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:1–3.

> Yabona, kweza umntu kaThixo ephuma kwaYuda ngegama likaYehova esiza eBheteli; uYerobhehamo wayemi ecaleni kwesibingelelo etshisa isiqhumiso. Wakhwaza echasene nesibingelelo ngelizwi likaYehova, wathi, Owu sibingelelo, sibingelelo, utsho uYehova ukuthi; Yabona, kuya kuzalelwa indlu kaDavide umntwana, ogama linguYosiya; yaye phezu kwakho uya kubingelela ababingeleli beendawo eziphakamileyo abatshisa isiqhumiso phezu kwakho, kuze kutshiswe phezu kwakho amathambo abantu. Waza wanika umqondiso ngaloo mini, esithi, Nanku umqondiso awuthethileyo uYehova; yabona, isibingelelo siya kuqhekeka, nothuthu olukuso luya kuphalala. 1 Kumkani 13:1–3.

The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.

Umprofeti waseYuda wavakalisa isiprofeto esiphindwe kathathu esachaza ukuzalwa kwexesha elizayo kokumkani uYosiya. Waxela kwangaphambili ukuba uYosiya wayeya kubulala ababingeleli abangendawo ababesebenza esibingelelweni sobuxoki, nokuba uYosiya wayeza kutshisa amathambo abantu phezu kwaso kanye eso sibingelelo. Wamnika noYarobheham umqondiso, echaza ukuba isibingelelo sikaYarobheham sasiya kuqhekezwa sivuleke, luthululwe nothuthu lwalo. Zonke ezi zinto zazaliseka ngokweLizwi leNkosi, kodwa ekubeni uYarobheham akuva ukuvakalisa komprofeti, waba nomsindo, wafuna ukumohlwaya umprofeti, kodwa uThixo wayelawula.

> And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. 1 Kings 13:4, 5.

> Kwathi ke, ukumkani uYerobhoham, akuva ilizwi lendoda kaThixo, eyayikhwaze ngokuchasene nesibingelelo eBheteli, wolula isandla sakhe esesibingelelweni, esithi, Mbambeni. Saza isandla sakhe, awayesolulele ngakuyo, soma, kangangokuba akabanga nakusibuyisela kuye kwakhona. Naso isibingelelo saqhekeka, nothuthu lwaphalala esibingelelweni, ngokomqondiso awayewunikile indoda kaThixo ngelizwi likaYehova. 1 Kumkani 13:4, 5.

The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.

Umqondiso wazaliseka kwaoko, yaye isandla sikaYerobheham sanqinelwa.

> And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:6–10.

> Waphendula ukumkani, wathi kumntu kaThixo, Khawubongoze ngoku ubuso bukaYehova uThixo wakho, undithandazele, ukuze isandla sam siphinde sibuyiselwe kum. Waza umntu kaThixo wabongoza kuYehova, saza isandla sokumkani sabuyiselwa kuye kwakhona, saba njengangaphambili. Wathi ukumkani kumntu kaThixo, Yiza ekhaya nam, uzihlaziye, mna ndikunike umvuzo. Wathi umntu kaThixo kukumkani, Nokuba ubungandinika isiqingatha sendlu yakho, andiyi kungena nawe, andiyi kudla sonka, ndingayi kusela manzi kule ndawo; kuba ndiyalelwe ngelizwi likaYehova, kusithiwa, Uze ungadli sonka, ungaseli manzi, ungabuyi ngendlela enye oze ngayo. Waza wemka ngenye indlela, akabuyanga ngendlela awafika ngayo eBheteli. 1 Kumkani 13:6–10.

Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.

UYesu usoloko ebonisa isiphelo sento ngesiqalo sento, yaye iziqalo zobukumkani basemantla nabasezantsi boSirayeli wamandulo ongowokoqobo ziphelela kwimbali apho iintonga ezimbini zidityaniswa zibe yintonga enye, emele uhlanga loSirayeli womoya wale mihla.

In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.

Kwimbali apho ezo ntonga zimbini zadityaniswa, kwaqaliswa inkqubo yokuvavanywa enamanqanaba amathathu ngexesha lesiphelo ngowe-1798. Zombini ezo ntonga (izikumkani) zazihlanganiswa kwangaphambili ngaphambi kokuthululwa koMoya oyiNgcwele kwiSikhalo Sasezinzulwini Zobusuku. Ekudanisweni kokuqala entlakohlaza ka-1844, amaProtestanti asilela kuloo nkqubo yokuvavanywa aza aba ziintombi zobuKatolika, ngaloo ndlela ephinda ukumiselwa kwenkqubo yobuxoki yonqulo, njengoko kwakufanekisiwe nguYerobheham.

The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.

uHlaziyo lwamaProtestanti lwalungumsebenzi awawenzayo uThixo ukuze alikhuphe ibandla elisentlango kwizinkolelo zobuxoki, kwizithethe nakwimikhwa yebandla laseRoma. Ukususela ngexesha likaMartin Luther, kwatyhilwa iinyaniso ezingakumbi nangakumbi ezazichaza ihenyukazi laseTire njengelingenye into ngaphandle kwenkqubo yonqulo lobuhedeni egqunywe luvumo lobuxoki lobuKristu. Yayiyinjongo yeNkosi ukukhupha abantu bayo abathinjiweyo ebumnyameni, njengoko Yenzayo xa abantu bayo babengamakhoboka eYiputa. Yabakhulula ebukhobokeni baseYiputa ukuze ibanike umthetho waYo. Ukwala kwamaProtestanti ukulandela ukukhanya okwandayo kolwazi olwatyhilwayo ngo-1798 kwabathintela ekubeni baqonde umthetho nomsebenzi wenyaniso wengcwele kaKristu ngo-1844.

Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.

Ukugatya kwabo umyalezo wexesha lomgwebo kwabonisa ukuba babesiba ziintombi zecawe yaseRoma, baza ke bamisa inkqubo yobuxoki yonqulo echongwe eZibhalweni njengomprofeti wobuxoki (ubuProtestanti obuwexukileyo). AmaMillerite athembekileyo angena engcweleni ngokholo ngomhla wama-22 ku-Oktobha 1844, amkela ukukhanya kwengelosi yesithathu aza anikela ukukhalima kule nkqubo yobuxoki yonqulo ezibanga ukuba iyiProtestanti, ngoxa ibambelele kwisithethe esiyintloko sobuhedeni, esisikunqulwa kwelanga. Umprofeti wakwaYuda wayengumfuziselo woBuvangeli bama-Adventist bamaMillerite ekuqondeni nasekuhambiseni umyalezo wengelosi yesithathu owafika ngomhla wama-22 ku-Oktobha 1844.

When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.

Xa wayejamelene nesicelo sikaYerobhoham sokuba umprofeti aye endlwini yakhe aze azihlaziye, umprofeti wavakalisa imiyalelo ecacileyo awayeyinikwe yiNkosi. Loo myalelo wanikwa kananjalo ne-Adventism yamaMillerite. Umyalelo wawusithi mabangabuyi ngendlela ababefike ngayo, kwaye i-Adventism yamaMillerite yayiphume kumahlelo obuProtestanti. Babenziwe bahluka kumaProtestanti ekudanisekeni kokuqala ngentwasahlobo ka-1844, kwaye uYeremiya unika umzekelo wemiyalelo efanayo kanye eyayinikiwe umprofeti wakwaYuda.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Amazwi akho afunyanwa, ndawadla; yaye ilizwi lakho laba luvuyo nokugcoba kwentliziyo yam: ngokuba ndibizwa ngegama lakho, Yehova Thixo wemikhosi. Andihlalanga ebandleni labagxeki, andavuya; ndahlala ndedwa ngenxa yesandla sakho: kuba undizalisile ngumsindo. Yini na ukuba intlungu yam ihleli ihleli, nesilonda sam singanyangeki, esingavumiyo ukuphiliswa? Uya kuba kum na unjengomkhohlisi, nanjengamanzi asilelayo? Ngenxa yoko, utsho uYehova ukuthi, Ukuba uyabuya, ndiya kukubuyisa, ume phambi kwam; yaye ukuba uyahlula okunqabileyo kokungento yanto, uya kuba njengomlomo wam: mababuyele kuwe bona; ke wena uze ungabuyeli kubo. Ndiya kukwenza kulo bantu udonga lobhedu oluqinisiweyo: baya kulwa nawe, kodwa abasayi kukweyisa: kuba ndinawe ukuba ndikusindise, ndikuhlangule, utsho uYehova. Ndiya kukuhlangula esandleni sabangendawo, ndikukhulule esandleni saboyikekayo. Yeremiya 15:16–21.

At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.

Ekuzalisekeni kwesiprofeto sexesha soYeha lwesibini, ngomhla we-11 kuAgasti, 1840, ingelosi enamandla yesiTyhilelo seshumi yehla inencwadana encinane evuliweyo esandleni sayo, yaye uYohane waxelelwa ukuba aye ayithabathe le ncwadi aze ayidle. UYeremiya umele abo bayidlayo le ncwadana encinane ngelo xesha lembali, yaye amazwi ayo ayemnandi njengobusi, kuba ayelulo “uvuyo nokugcoba” “kwentliziyo” yakhe. Kodwa ngenxa “yesandla” sikaThixo, uYeremiya “wazaliswa” “ngumsindo,” “wenzakaliswa” yaye waba “sezintlungwini ezingapheliyo.” Ngenxa “yesandla” sikaThixo uYeremiya wacebisa ukuba uThixo waye “ku” Yeremiya “njengoxoki,” nanjengamanzi “asilelayo.” INkosi yayisibambile “isandla” sayo phezu kwempazamo kwezinye zezibalo zetshathi ka-1843.

Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.

UYeremiya umele ukudaniswa kokuqala kwamaMillerite, xa umbono kaHabhakuki walibazisayo. Kwabonakala kwabo bamelwe nguYeremiya ngathi isigidimi, esimelwe “njengemvula,” sasiphanzile. Kodwa uHabhakuki wayetshilo ukuba “umbono useyokwexesha elimisiweyo, kodwa ekugqibeleni uya kuthetha, angaxoki; nakuba ulibazisa, linda wona; ngokuba uya kufika inene, akayi kulibazisa.” UYeremiya wayecinga ukuba uThixo uxokile, nokuba isigidimi (imvula) sasiphanzile, kanti sona sasilibazisile kuphela.

Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.

Waza uThixo wamyalela uYeremiya esithi, “Ukuba uyabuya, ndiya kukubuyisa kwakhona, uze ume phambi kwam; kwaye ukuba ukhupha okunqabileyo kokungcolileyo, uya kuba njengomlomo wam; mababuyele kuwe bona; ke wena musa ukubuyela kubo.” Emva kokudana, uYeremiya, emele abantu bakaThixo ekufuneka babuyele enkonzweni yeNkosi baze bazivuthulule ekutyhafeni okwakubangelwe kukubonakala ngathi isigidimi asiphumelelanga. Ukuba uYeremiya wayeza kuzizalisekisa iimfuno ezimiselweyo, uThixo wayeya kumvumela ukuba abe sisithethi saKhe.

More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.

Okubaluleke ngakumbi kwisifundo sethu ngeli xesha koko uThixo wakuxelela uYeremiya ngokuphathelele “ibandla labagculeli” ababebe “vuya” ngenxa yokudaniswa kwakhe. Wamxelela uYeremiya ukuba abagculeli babenokubuya beze kuYeremiya, kodwa yena wayengaze abuyele kubo. UYeremiya wayemela abo bema ngokuchasene namaProtestanti awayesandul’ ukukhetha ukubuyela emhlambini wobuKatolika aza aba ziintombi zaseBhabheli, abaprofeti bobuxoki bakaBhahali noAshtaroti. UYeremiya wayemela umprofeti wakwaYuda owathi kwangelo nqanaba linye lomgca wesiprofeto wakhalimela inkqubo yobuxoki yonqulo kaYarobheham ekuqaleni kobukumkani basentla, ngaloo ndlela emela ngokomfuziselo ukwaziswa kwenkqubo yobuxoki yonqulo eyayingumfanekiso wobuKatolika ekupheleni kwembali yobukumkani basentla. Umprofeti waxelela uYarobheham, xa uYarobheham wayenikela ukwenza umnqophiso wobudlelane, ukuba wayengamele adle, asele, okanye abuye ngendlela awayeze ngayo.

> And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 1 Kings 13:7–9.

> Wathi ukumkani kuloo mntu kaThixo, Yiza nam ekhaya, uzihlaziye, ndize ndikunike umvuzo. Wathi umntu kaThixo kukumkani, Nokuba ungandinika isiqingatha sendlu yakho, andiyi kungena nawe, andiyi kudla sonka, ndingaseli namanzi kule ndawo; kuba ndiyalelwe ngelizwi likaYehova, kusithiwa, Musa ukudla sonka, ungaseli manzi, ungabuyi ngendlela enye obeze ngayo. 1 Kumkani 13:7–9.

The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.

Ukuthetha komprofeti wakwaYuda kuyahambelana nomsebenzi wabaprofeti bobuxoki bakaBhahali noAshtaroti kwibali likaEliya. Kakade ke, imbali yamaMillerite ikwayimbali kaEliya, kuba uMiller wayenguEliya. Kwibali likaEliya, abaprofeti bakaBhahali noAshtaroti benza umdaniso wenkohliso, owatyhilwa njengobudenge xa umlilo wehla uvela kuThixo wawadla umbingelelo kaEliya, ngaloo ndlela ufanekisela ukuthululwa koMoya oyiNgcwele kwiSikhalo Sasezinzulwini Zobusuku kwimbali yamaMillerite. Ukujongana kwale mbali kwakumela ukujongana kukaEliya wesibini, owayenguYohane umBhaptizi ngexesha lomdaniso wenkohliso owenziwa yintombi kaHerodiya (uSalome). UHerodiya wayefanekiselwa nguIzebhele, yaye uIzebhele luphawu lwecawa yamaKatolika.

In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.

Ngo-1844, iicawa zamaProtestanti zaba nguSalome, intombi kaHerodias (uJezebhele). Kumdaniso wenkohliso uHerode wayethembise isiqingatha sobukumkani bakhe, yaye wakwenza oko ngomhla wokuzalwa kwakhe, ngaloo ndlela efanekisela imihla yokugqibela xa ookumkani abalishumi, abafanekiselwa nguAhabhi (ukumkani wezikumkani ezilishumi zasemantla), bevuma ukunika ubukumkani babo kubupopu (uJezebhele). Ukunika “isiqingatha sobukumkani bakho” luphawu lomfelandawonye, yaye umprofeti waseYudeya wayexelela ngokucacileyo uYarobheham ukuba wayengasoze enze umanyano nokumkani owexukileyo okanye axhase inkqubo yakhe yonqulo lobuxoki.

That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.

Yiloo nto iNkosi eyayixelele noYeremiya, xa Yathi “indibano yabagculeli” (ubuProtestanti obuwexukayo) ingabuyela kuYeremiya, kodwa uYeremiya makangaze abuyele kubo, okanye abuye ngendlela awafika ngayo. Kodwa umprofeti wakwaYuda wenza kanye loo nto, kuba wakhohliswa ngumprofeti wobuxoki noxokayo ngaphambi kokuba abuyele kwaYuda—ngaphambi kokuba awugqibe umsebenzi awayewunikiwe.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.

> Ke kaloku kwakuhleli umprofeti omdala eBheteli; baza oonyana bakhe beza bamxelela yonke imisebenzi eyayenziwe ngaloo mini eBheteli yindoda kaThixo; namazwi eyayiwathethile kukumkani bawaxelela noyise. Wathi uyise kubo, Wahamba ngayiphi indlela na? Kuba oonyana bakhe babeyibonile indlela ahambe ngayo indoda kaThixo eyayivela kwaYuda. Wathi koonyana bakhe, Ndibopheleni iesile. Balibopha ke iesile, walikhwela, Wahamba emlandela indoda kaThixo, wayifumana ihleli phantsi kom-oki; wathi kuyo, Unguloo ndoda kaThixo na ibivela kwaYuda? Yathi, Ndinguye. Waza wathi kuyo, Yiza nam ekhaya, udle isonka. Yathi, Andinakubuya nawe, ndingene nawe; andiyi kudla sonka, ndisele manzi nawe kule ndawo; kuba kwathiwa kum ngelizwi likaYehova, Uze ungadli sonka, ungaseli manzi khona, ungabuye uhambe ngendlela obuze ngayo. Wathi kuyo, Nam ndingumprofeti njengokuba unjalo; isithunywa sezulu sathetha kum ngelizwi likaYehova, sisithi, Mbuyise uhambe naye endlwini yakho, adle isonka asele namanzi. Ke wamxokisa. Ngoko wabuyela naye, wadla isonka endlwini yakhe, wasela namanzi. Kwathi ke, bakuba behleli etafileni, ilizwi likaYehova lafika kumprofeti lowo wayembuyisile; Wakhwaza kwindoda kaThixo eyayivela kwaYuda, esithi, Utsho uYehova ukuthi, Ngenxa enokuba ulivukele ilizwi likaYehova, awawugcina umyalelo akuyalele wona uYehova uThixo wakho, koko wabuyela umva, wadla isonka, wasela namanzi kuloo ndawo athi ngayo kuwe, Uze ungadli sonka, ungaseli manzi; isidumbu sakho asiyi kufika engcwabeni looyihlo.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.

> Kwathi, emveni kokuba edlile isonka, nasemveni kokuba eselile, wamsingela iesile, oko kukuthi, ngenxa yomprofeti awayembuyisile. Ke kaloku, akuba emkile, ingonyama yamhlangabeza endleleni, yambulala; nesidumbu sakhe salahlelwa endleleni, iesile lema ngakuye, nengonyama nayo yema ngasesidunjini. Khangela ke, kwadlula abantu, babona isidumbu silahlelwe endleleni, nengonyama imi ngasesidunjini; beza bakuxela emzini apho kwakuhlala khona umprofeti omdala. Ke kaloku, akukuva oko umprofeti owambuyisayo endleleni, wathi, Nguye umntu kaThixo, ongathobelanga ilizwi likaYehova; ngenxa yoko uYehova umnikezele engonyameni, eyamkrazulayo, yambulala, ngokwelizwi likaYehova, awalithetha kuye. Wathetha koonyana bakhe, esithi, Ndisingeleni iesile. Balisingela. Wahamba, wafumana isidumbu sakhe silahlelwe endleleni, iesile nengonyama zimi ngasesidunjini; ingonyama ibingasidlanganga isidumbu, ingalikrazulanga iesile. Umprofeti wasithabatha isidumbu somntu kaThixo, wasibeka phezu kweesile, wasibuyisa; umprofeti omdala weza emzini, ukuba amlile aze amngcwabe. Wasibeka isidumbu sakhe engcwabeni lakhe; bamenzela isijwili, besithi, Yeha, mzalwana wam! Kwathi, emveni kokuba emngcwabile, wathetha koonyana bakhe, esithi, Xa ndithe ndafa, manindingcwabe engcwabeni angcwatywe kulo umntu kaThixo; amathambo am mawabekwe ecaleni kwamathambo akhe; ngokuba ilizwi alidandulukayo ngelizwi likaYehova nxamnye nesibingelelo saseBheteli, nxamnye nazo zonke izindlu zeendawo eziphakamileyo ezisezixekweni zakwaSamari, liya kuzaliseka inene. 1 Kumkani 13:11–32.

We will continue this study in the next article.

Siza kuqhubekeka nesi sifundo kwinqaku elilandelayo.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light, which contradicts the light that God has given under the demonstration of His Holy Spirit. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> “Xa amandla kaThixo engqinela into eyinyaniso, loo nyaniso mayime ngonaphakade njengenyani. Akufuneki kwamkelwe naziphi na iingqikelelo ezilandelayo eziphikisana nokukhanya uThixo akunikileyo. Kuya kuvela abantu beneentolikelelo zeZibhalo ezithi kubo ziyinyaniso, kanti aziyonyani. Inyaniso yale xesha uThixo usinike yona njengesiseko sokholo lwethu. Yena ngokwakhe usifundisile into eyinyaniso. Kuya kuvela omnye, kuze kuvele nomnye, benokukhanya okutsha, okuphikisana nokukhanya uThixo akunikileyo phantsi kobungqina boMoya waKhe oyiNgcwele. Kusasele bambalwa abasaphilayo abathi badlula kumava afunyanwa ekusekweni kwale nyaniso. UThixo ngobabalo usindise ubomi babo ukuze baphinde, baphinde de kube sekupheleni kobomi babo, amava abawadlulayo, njengoko wenjenjalo noYohane umpostile kwada kwaya kutsho ekupheleni kanye kobomi bakhe. Kwaye abaphathi bomgangatho abawileyo ekufeni baya kuthetha ngokuphinda kushicilelwe imibhalo yabo. Ndiyalelwa ukuba ngaloo ndlela amazwi abo aya kuva. Baya kunikela ubungqina babo malunga noko kwenza inyaniso yale xesha.”

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.

> “Akumelwe samkele amazwi abo beza nomyalezo ophikisana neengongoma ezikhethekileyo zokholo lwethu. Baqokelela kunye isixa esikhulu seZibhalo, baze bazibeke zibe yimfumba njengobungqina obujikeleze iingcamango zabo abazibanga njengeziyinyaniso. Oku kuye kwenziwa ngokuphindaphindiweyo kule minyaka ingamashumi amahlanu idlulileyo. Kwaye nangona iziBhalo ziliLizwi likaThixo, yaye zimele ukuhlonitshwa, ukusetyenziswa kwazo, ukuba ukusetyenziswa okunjalo kususa intsika enye esisekelweni uThixo athe wasixhasa kule minyaka ingamashumi amahlanu, kuyimpazamo enkulu. Lowo wenza ukusetyenziswa okunjalo akayazi imbonakaliso emangalisayo yoMoya oyiNgcwele eyayinika amandla nokomelela kwimiyalezo yangaphambili eya kubantu bakaThixo.

> “Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.

> “Ubungqina bukaMdala G abuthembekanga. Ukuba bamkelwa, buya kutshabalalisa ukholo lwabantu bakaThixo enyanisweni ethe yasenza le nto siyiyo.

> “We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]

> “Kufuneka sime ngokuqinileyo ngalo mbandela; kuba iingongoma azama ukuzingqina ngeSibhalo, azivakali. Azizibonakalisi ukuba amava adlulileyo abantu bakaThixo ayelubuxoki. Sasinayo inyaniso; sasikhokelwa ziingelosi zikaThixo. Kwakuphantsi kokukhokelwa nguMoya oyiNgcwele apho kwanikelwa khona ukuchazwa kombuzo wengcwele. Bubulumko ukuba wonke umntu athule ngokuphathelele kwiimpawu zokholo lwethu abangazange babe nesabelo kuzo. UThixo akaze aziphikise. Ubungqina beSibhalo busetyenziswa gwenxa xa bunyanzeliswa ukuba bungqine oko kungeyonyaniso. Kuya kuvela omnye, kube kusavela nomnye, bezisa ekuthiwa kukukhanya okukhulu, benza neengxelo zabo. Kodwa thina simi kwiimpawu ezindala. [1 Yohane 1:1–10 ucatshulwe.]”

> “I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.

> “Ndiyalelwe ukuthi la mazwi singawasebenzisa njengafaneleyo kweli xesha, kuba lifikile ixesha lokuba isono sibizwe ngegama laso elifanelekileyo. Siyathintelwa emsebenzini wethu ngabantu abangaguqukanga, abafuna uzuko lwabo. Bafuna ukucingelwa njengabasunguli beethiyori ezintsha, abazivelisayo besithi ziyinyaniso. Kodwa ukuba ezi thiyori zamkelwa, ziya kukhokelela ekukhanyeleni inyaniso athe uThixo, kule minyaka ingamashumi amahlanu idlulileyo, wayinika abantu baKhe, eyingqinisa ngobungqina boMoya oyiNgcwele.” Selected Messages, incwadi 1, 161.

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