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# The Book of Daniel - Number Sixty-Two

Incwadi kaDaniyeli - Inombolo Yamashumi Amathandathu Anesibini

Unveiling the Jewels of William Miller’s Prophetic Vision: A Critical Examination of Adventism’s Departure from the ‘Great Light’ and the Call to Return to the True Foundations

Ukuvulwa Kwezacholo Zombono KaWilliam Miller Wobuprofeti: Uvavanyo Olungqongqo Lokuphambuka Kwe-Adventism ekukhanyeni ‘Okukhulu’ Nembizo Lokubuyela Kwezona Ziseko Zinyanileyo

Author

Jeff Pippenger

Published

January 26, 2024

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The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.

Amatye anqabileyo ephupha likaWilliam Miller aya kukhanya ngokuphindwe kalishumi ngakumbi kunokuba akhanya kwimbali yamaMillerite. Ukuqonda kwamaMillerite ulwazi olwandiswayo ngexesha lembali yawo kwakuchanekile, kodwa kwakungaphelelanga. Xa ukuqonda kwawo kubekwa kummiselo wembali ochaneke ngakumbi, kuchaza imiphumela enzulu ngakumbi, kuba akwandisi kuphela iinyaniso zesiprofeto ezimelwe ngamatye anqabileyo, kodwa kukwavelisa novavanyo lweentombi ezilishumi zemihla yokugqibela. Ukuqonda kwamaMillerite kumelwe kwiitshati ezimbini zoovulindlela (1843 no-1850). Zombini ezo tshati zazikukuzaliseka kweetafile ezaprofetwayo kwisahluko sesibini sikaHabakuki, yaye into yokuba ezo tshati zazikukuzaliseka kukaHabakuki, kwanokuba ezo nyaniso kanye zaziziinyaniso ezisisiseko ze-Adventism, yachongwa ngolo hlobo nguMoya weSiprofeto.

The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.

Ukuqondwa kwezinye ezimbalwa zeenyaniso ezisisiseko kwandiswa eluzukweni njengoko amaMillerite akhokelwa ekuqondeni ingcwele yasezulwini neenyaniso ezinxulumene nengcwele, emva kokudana okukhulu kwango-Oktobha 22, 1844. Kodwa ke ukuguqukela kwe-Adventism kwimeko yaseLawodikea ngowe-1856, nokwaliwa kwabo kokugqibela “kwamaxesha asixhenxe” ngowe-1863, kwabakhokhelela entlango yaseLawodikea. Akukho nyaniso ibalulekileyo eye yavezwa nge-Adventism ukususela kwiminyaka yoo-1850. Ukuba uyathandabuza elo bango, chaza ke ukuba kutheni lingachanekanga.

The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.

AmaMillerite ayelungile ekuqondeni kwawo uDaniyeli wesibini, kodwa ukuqonda kwawo kwakulinganiselwe. Ubu-Adventism abuzange budlulele ngaphaya kokuqonda kwamaMillerite. Namhlanje zonke izikumkani ezisibhozo ezimelwe kuDaniyeli isahluko sesibini zinokubonwa, njengokuba kunokubonwa nomfuziselo kaDaniyeli ethandaza ukuze ayiqonde imfihlelo yephupha likaNebhukadenetsare. Loo mfihlelo imele imfihlelo yokugqibela yesiprofeto, (bonke abaprofeti bachonga imihla yokugqibela), yaye imfihlelo yokugqibela yesiprofeto yile uYohane ayichonga njengeSityhilelo sikaYesu Kristu. Loo mfihlelo iyatyhilwa xa “ixesha likufuphi,” kanye phambi kokuba ukuvalwa kwexesha lovavanyo kufike, yaye loo mfihlelo ngoku iyatyhilwa kwabo bakhetha ukubona.

The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.

Ukuqonda kwamaMillerite ngo“imihla ngemihla” encwadini kaDaniyeli kwachongwa luphefumlelo njengokuchanileyo, kodwa ngonyaka ka-1901, ubu-Adventism baqalisa inkqubo yokulahla loo nyaniso isisiseko, yaye ngeminyaka yoo-1930 ubu-Adventism babusele bubuyele kwimbono yakudala yamaProtestanti, ethi “imihla ngemihla” imele umba othile wenkonzo kaKristu engcweleni. Loo mbono kaSathana, utsho uMoya weSiprofeto, wavela “kwiingelosi ezazigxothiwe ezulwini.” Namhlanje imbono echanileyo yamaMillerite ngo“imihla ngemihla” inokubonwa ingeyiyo kuphela njengomfuziselo wobuhedeni, kodwa kwananjengomfuziselo wemvukelo yobuqhophololo be-Adventism, ezisa inkohliso enamandla phezu kwabo bangayithandiyo inyaniso.

The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.

AmaMillerite akhokelwa kumhla ochanileyo wokuphela kweminyaka engamakhulu amabini anamakhulu amathathu, yaye ubuAdventism, kwangoko emva koDano Olukhulu, baqonda ukukhanya okwandisiweyo okunxulumene neso siprofeto; kodwa ngokwala kwabo “amaxesha asixhenxe,” ukususela ngowe-1856 ukuya kowe-1863, kwanakwade kwasa kulo mhla kanye, ababonanga kukhanya kuqhubela phambili kuphuma kwimfundiso abathi yeyona ntsika yabo ephambili nesiseko sabo. Namhlanje “amaxesha asixhenxe” angabonwa, (ngabo bazimiseleyo ukubona), njengokuba enxulumene ngokuthe ngqo nalo lonke ixesha lesiprofeto seminyaka engamakhulu amabini anamakhulu amathathu.

The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.

Iminyaka yokuqala engamashumi amane anesithoba imela umjikelo womhlaba wokuphumla ngawo wonke unyaka wesixhenxe, ophindwa kasixhenxe. Iminyaka engamakhulu amane anamashumi alithoba ayimeli nje kuphela ixesha lovavanyo lukaSirayeli wamandulo, kodwa ikwachaza nokuba mingaphi iminyaka yemvukelo nxamnye nomyalelo wokuvumela umhlaba uphumle eyayiza kwenzeka ukuze kuqokelelwe isixa esipheleleyo seminyaka engamashumi asixhenxe awathintelwayo umhlaba ekuphumleni ngayo (elixesha lobukhoboka ngenxa yaloo mvukelo kanye). Iveki awawuqinisa ngayo uKristu umnqophiso yakhiwe yiminyaka emithathu enesiqingatha ukuya emnqamlezweni, neminyaka emithathu enesiqingatha emva komnqamlezo. Ngaloo veki uKristu wayebaqokelela bonke abantu, kuba wathi, ukuba uya kuphakanyiswa, uya kubaqokelela bonke abantu.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.

> Ngoku kukugwetywa kweli hlabathi; ngoku umphathi weli hlabathi uya kukhutshelwa ngaphandle. Kwaye mna, ukuba ndiphakanyiswa emhlabeni, ndiya kutsalela kum bonke abantu. Yohane 12:31, 32.

The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.

Iintsuku ezingamawaka amabini anamakhulu amahlanu anamashumi amabini apho uKristu waqinisekisa umnqophiso waza waqokelela abantu kuYe, zimele iminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini apho uThixo wabachithachitha abantu baKhe abavukelayo, ngenxa yengxabano yomnqophiso waKhe. “Amaxesha asixhenxe” aphunyezwa nxamnye nobukumkani basentla bakwaSirayeli, amela ukusasazwa kweminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini eyaqala ngowama-723 BC yaza yaphela ngowe-1798. Unyaka wama-538 wahlula la maxesha mabini waza wenza amaxesha amabini alandelelanayo eminyaka eliwaka elinamakhulu amabini anamashumi amathandathu. Ixesha lokuqala limela ukunyathelwa phantsi kwengcwele nomkhosi bubuhedeni, ize elesibini limela ukunyathelwa phantsi okwenziwa bubupopu.

The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.

“amaxesha asixhenxe” eminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini nxamnye nobukumkani basemazantsi, aqala ngowama-677 BC aza aphela ngowe-1844, aphela ngomhla wama-22 kuOktobha 1844. Olu luphawu lwesiqalekiso somnqophiso, yaye lwagqitywa kukuvuthelwa kwexilongo lejubhile ekwakufanele livuthelwe ngoMhla woCamagushelo. UMhla woCamagushelo wokomfuziselo wokwenyaniso owaqala ngomhla wama-22 kuOktobha 1844 umele ixesha elithile. Lixesha loMgwebo woPhando, yaye ngelo xesha kwakufanele kuvuthelwe ixilongo lejubhile elinxulumene nomjikelo ongcwele wesixhenxe.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Kepha ngemihla yesandi sengelosi yesixhenxe, xa iya kuqalisa ukuvuthela, imfihlelo kaThixo iya kube igqityiwe, njengoko wayivakalisa kubakhonzi bakhe abaprofeti. ISityhilelo 10:7.

The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.

Ukuvakala kweXilongo lesixhenxe, okwaqala ngomhla wama-22 ku-Oktobha, 1844, kumela iXilongo leNtlambululo yomjikelo ongcwele wesixhenxe, njengoko kubekwe kwiLevitikus amashumi amabini anesihlanu. Ekugqibeleni amaMillerite ayenyanisile ngokubalwa kwexesha lesiprofeto seminyaka engamawaka amabini anesithathu anamakhulu amabini, yaye ubuAdventism baqonda ngakumbi ngaso kanye emva koDano Olukhulu, kodwa “ilitye elinqabileyo” likaMiller lexesha leminyaka engamawaka amabini anesithathu anamakhulu amabini namhlanje likhanya ngokuphindwe kalishumi ngakumbi. Lonke uphawu lwesiprofeto lwamaxesha asixhenxe amelwe ngaphakathi kwexesha leminyaka engamawaka amabini anesithathu anamakhulu amabini, lunonxibelelwano oluthe ngqo lwesiprofeto kunye neminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini (“izihlandlo ezisixhenxe”), yeLevitikus izahluko zamashumi amabini anesihlanu nezamashumi amabini anesithandathu.

The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.

AmaMillerite alikhaba ibango lobuProtestanti obuwileyo nobuKatolika lokuba “abaphangi babantu bakho,” “abaziphakamisayo,” baza “bawa,” babengumqondiso ka-Antiochus Epiphanes, yaye ayelungile. Ayeyazi aza akhusela inyaniso yokuba yiRoma ethi, elizwini lesiprofeto likaThixo, imelwe “njengabaphangi babantu bakho abamisela umbono”, kungekhona ukumkani othile waseSiriya ongaziwayo nowangenantsingiselo kwimbali owayemisela umbono.

Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.

Namhlanje abafundisi bezakwalizwi bama-Adventist bafundisa ukuba “abaphangi babantu bakowenu” nguAntiochus Epiphanes. Namhlanje, ingxoxo leyo kwimbali yamaMillerite eyayimele ukuba abantu bomnqophiso wangaphambili ababedlulwa abazange, yaye babengenako, ukuqonda umbono (oko kusekwa kukuqondwa ngokuchanekileyo “kwabaphangi babantu bakowenu”), iphinda kwakhona iphindwe ngabantu bomnqophiso wangaphambili abaphinde kwakhona badlulwa.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Apho kungekho mbono, abantu bayatshabalala; kodwa lowo ugcina umyalelo, unoyolo. IMizekeliso 29:18.

The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.

AmaMillerite afundisa ngokuchanileyo ukuba iminyaka engamawaka amabini anamakhulu mahlanu anamashumi amabini (“amaxesha asixhenxe”), eLevitikus amashumi amabini anesithandathu, yayisesona siprofeto sexesha side, kwanesisokugqibela, eBhayibhileni; kodwa iAdventism yaseLawodike yala elo “gugu” ngowe-1863, yaye namhlanje kunokubonwa, (ngabo banqwenela ukubona), ukuba amaMillerite ayengachanekanga nje kuphela ekuchongeni “amaxesha asixhenxe” njengesona siprofeto sexesha side eBhayibhileni, kodwa kwanokuba “isiqalekiso”, esilulaka lukaThixo, sazalisekiswa nxamnye nobukumkani baseSirayeli basemantla nakwabasemazantsi.

Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.

Namhlanje kunokubonwa ukuba iziphelo ezahlukeneyo zezo zimbini zengqumbo, ezithethwa yincwadi kaDaniyeli ngazo (njengoko besenza nabanye abaprofeti), zingathi ziziphelo ezibini ezimisa umda (eyokuqala neyokugqibela) zexesha eliyiminyaka engamashumi amane anesithandathu, xa uKristu wakha itempile yamaMillerite, njengoko kwakufanekiselwa ziintsuku ezingamashumi amane anesithandathu awazichitha uMoses entabeni efumana imiyalelo yokwakha umnquba wasentlango; kwanakwiminyaka engamashumi amane anesithandathu yokuhlaziywa kwetempile nguHerode abakwaFarisi ababhekisela kuyo kwincoko yabo noKristu malunga nokuba Yena “uya kuyivusa” ngokuhlanjululwa kwetempile eyayisele “itshatyalalisiwe” ngabarhwebi nabatshintshi bemali, kananjalo nangokuvuswa kwetempile Yakhe yobuntu eyadalwa ineekhromozomu ezingamashumi amane anesithandathu. Namhlanje, iinyaniso ezisisiseko zamaMillerite zisachanekile njengangaphambili, kodwa ngoku zinzulu ngokuphindwe kalishumi.

Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.

Namhlanje kunokubonwa (ngabo banentando yokubona), ukuba xa uKristu wazazisa njengoPalmoni (uMbalimangaliso, okanye uMbalizimfihlelo) kwindinyana yeshumi elinesithathu, yesahluko sesibhozo sikaDaniyeli, wayebonisa unxibelelwano phakathi kombono owawumela ixesha leminyaka engamawaka amabini anamakhulu amathathu nomnye umbono owawumela iminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini. Xa ubudlelane bala maxesha mabini obuprofeti buqondwa, kunokubonwa ukuba anxibelelene ngokuthe ngqo neminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yolawulo lobupopu, ethi yona ke inxulunyaniswe neminyaka eliwaka elinamakhulu amabini anamashumi alithoba kaDaniyeli ishumi elinesibini kwaneminyaka eliwaka elinamakhulu amathathu anamashumi amathathu anesihlanu yalo kwa loo ndinyana.

The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.

Kukho unxulumano oluninzi ngakumbi oluthe ngqo lwamaxesha esiprofeto anxulunyaniswa nemibono emibini yeevesi zeshumi elinesithathu neshumi elinesine kuDaniyeli isahluko sesibhozo, kodwa luqatshelwa kuphela ngabo banqwenela ukubona. Kodwa namhlanje, ngaphaya konxulumano lwawo onke amaxesha exesha adityaniswa yile mibono mibini, kukho isityhilelo segama likaPalmoni (uMbaleli omAngalisayo weManani, okanye uMbaleli weeMfihlelo). AmaMillerite ayenyanisile ngezo vesi zimbini, kodwa ayenomda, yaye namhlanje ubuAdventism busesebumnyameni obupheleleyo nobugqithisileyo.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.

> Zimileni, nimangaliswe; khalani, nibubule: banxilile, kodwa kungengayini; bayagxadazela, kodwa kungengasiselo sinamandla. Kuba uYehova unithululele umoya wobuthongo obunzulu, wawavala amehlo enu; wabagquma abaprofeti nabalawuli benu, ababoni. Kwaye umbono wako konke ube kuni njengamazwi encwadi etywiniweyo, abayinikayo kulowo ufundileyo, besithi, Ndicela ukuba uyifunde le; aze athi, Andinako; kuba itywiniwe: Ize incwadi inikwe lowo ungafundanga, kusithiwa, Ndicela ukuba uyifunde le; aze athi, Andifundanga. Isaya 29:9–12.

Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.

UDade White uchaza ukuba uWilliam Miller wanikwa “ukukhanya okukhulu” ngencwadi yeSityhilelo, kodwa ukuqonda kwakhe kwezahluko zeshumi elinesibini, ishumi elinesithathu, ishumi elinesixhenxe, neshumi elinesibhozo zeSityhilelo kwakungachananga, ngokucacileyo. Ezo ngqiqo zingachanekanga azimelwanga kwezo tshathi zimbini zingcwele, kodwa oko kumelweyo kwincwadi yeSityhilelo, isahluko sesithoba, “ligugu” lokuba iSilamsi imelwe ziiYeha ezintathu.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> “Abashumayeli nabantu bayijonge incwadi yeSityhilelo njengengummangaliso nongabalulekanga kangako kunezinye izahlulo zeZibhalo eziNgcwele. Kodwa ndabona ukuba le ncwadi ngokwenene isisityhilelo esinikelwe ukuze sizuze ngokukhethekileyo abo babeza kuphila ngemihla yokugqibela, ukuze sibakhokele ekuchongeni indawo yabo yokwenene nomsebenzi wabo. UThixo walathisa ingqondo kaWilliam Miller kwiziprofeto, waza wamnika ukukhanya okukhulu ngencwadi yeSityhilelo.” Early Writings, 231.

The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.

Intetho ethi “ukukhanya okukhulu” kwimibhalo kaDade White inolwazi oluninzi kakhulu. UMiller wayeqonda amabandla, amatywina neexilongo zesiTyhilelo, kuba iingelosi ezingcwele “zalathisa ingqondo yakhe” kwezi zifundo. “Ukukhanya okukhulu” okwanikwa uMiller kwamelwa kwezo tafile zimbini zingcwele, yaye iinyaniso zemfundiso ezazilolo “khanyiso olukhulu” zachongwa ephupheni lakhe “njengamatye anqabileyo”. Ubu-Adventist banikwa olo “khanyiso lukhulu” baza baqalisa ukulugquma ngamatye anqabileyo omgunyathi ukuqala ngowe-1863. Umgaqo “wokukhanya” kukuba “ukukhanya” yinto uKristu ayisebenzisayo ukugweba umntu okanye abantu.

Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.

Asikokukhanya” kuphela okugweba abantu, kodwa kwanakho “ukukhanya” ababenokuba nako ukuba babengakhange baxhathise (njengoko benjenjalo ngo-1856, njengomzekelo omnye kuphela phakathi kwemininzi). Olunye uphawu olunxulunyaniswa “nokukhanya,” kukuba “ukukhanya” okulahliweyo kuvelisa umlinganiselo wobumnyama ohambelanayo. UbuAdventi balahla baza bagquma “ukukhanya okukhulu” awanikwa nguThixo uMiller, olumelayo iziseko zobuAdventi.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Lowo ubona ngaphaya komphezulu, ofunda iintliziyo zabantu bonke, uthi ngabo baye banokuthi babe ‘nokukhanya okukhulu:’ ‘Ababandezelekanga, abamangalanga ngenxa yemeko yabo yokuziphatha neyokomoya.’ Inene, bazikhethele ezabo iindlela, yaye umphefumlo wabo uyakuvuyela amasikizi abo. Nam ndiya kukhetha ukulahlekiswa kwabo, ndibazisele noko bakoyikayo; ngokuba ndakubiza, akwabakho uphendulayo; ndakuthetha, abevanga; koko benza okubi emehlweni aM, bakhetha oko ndingakuvuyelanga.” ‘UThixo uya kubathumela ukulahlekiswa okunamandla, ukuze bakholwe ubuxoki,’ ngenxa yokuba ‘abangalwamkelanga uthando lwenyaniso, ukuze basindiswe,’ ‘kodwa banovuyo kokungendawo.’ Isaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “UMfundisi wasezulwini wabuza: ‘Yeyiphi inkohliso enamandla ngakumbi enokulahlekisa ingqondo kunokuzenza ngathi wakha phezu kwesiseko esilungileyo nokuba uThixo uyayamkela imisebenzi yakho, kanti enyanisweni wenza izinto ezininzi ngokomgaqo-nkqubo wehlabathi yaye wona kuYehova? Owu, yinkohliso enkulu, lulahlekiso olunomtsalane, oluthimba iingqondo xa abantu abakhe “bayazi inyaniso,” bephazama bathabathe imo yobuthixo bayenze umoya namandla ayo; xa becinga ukuba bazizityebi, banda ngeempahla, yaye abasweli nto, kanti enyanisweni baswele yonke into.’” Testimonies, volume 8, 249, 250.

Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.

ILawodikeya, awaba yi-Adventism ngowe-1856, imele abo bakhe banikwa “ukukhanya okukhulu,” kodwa abamiselweyo ukwamkela “inkohliso enamandla” yeyesiBini kwabaseTesalonika, lo gama lonke bekholelwa ukuba isiseko sobuxoki abasimisileyo ngokungenisa iingqekembe zobuxoki namatye anqabileyo obuxoki simiselwe nguThixo, kanti eneneni siseko esakhiwe phezu kwesanti. I-Adventism “licawa ebikhe yanokukhanya okukhulu, ubungqina obukhulu”, kodwa “licawa” ethe yayilahla “isigidimi iNkosi” ebesi “thumele”, yaza ukususela ngoko yamkela “ezona ngxelo zingenaqiqweni neengcinga zobuxoki neemfundiso zobuxoki”.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.

> “Abefundisi abangangcwaliswanga bazixhobisa ngokuchasene noThixo. Bayamdumisa uKristu nothixo weli hlabathi ngomoya omnye. Nangona bevuma ngelizwi ukuba bayamamkela uKristu, bamkela uBharabhas, baze ngezenzo zabo bathi, ‘Hayi lo Mntu, kodwa nguBharabhas.’ Bonke abafunda le migca mabalumke. USathana uqhayise ngoko anako ukukwenza. Ucinga ukuba uya kuluchitha ubunye uKristu awathandazela ukuba bube khona eBandleni laKhe. Uthi, ‘Ndiya kuphuma ndibe ngumoya wobuxoki ukuze ndibakhohlise abo ndinako, ukuze ndigxeke, ndigwebe, ndize ndigqwethise.’ Makunyanyekelwe unyana wenkohliso nowobungqina bobuxoki “libandla eliye laba nokukhanya okukhulu,” ubungqina obukhulu, lize elo bandla liyilahle isigidimi iNkosi esisithumileyo, lamkele ezona zityholo zingaqondakaliyo neengcinga zobuxoki neethiyori zobuxoki. USathana uhleka ubudenge babo, kuba uyakwazi oko kuyinyaniso.”

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> “Abaninzi baya kuma kwiipulpiti zethu bephethe isibane sobuxoki besiprofeto ezandleni zabo, esikhanyiswe sisibane esesihogweni sikaSathana. Ukuba amathandabuzo nokungakholwa kuyanyanyezelwa, abalungiseleli abathembekileyo baya kususwa kubantu abacinga ukuba bazi kakhulu. ‘Ukuba ubuwazi,’ watsho uKristu, ‘nakuwe, ubuncinane ngalo mhla wakho, izinto ezizezoxolo lwakho! kodwa ngoku zifihlakele emehlweni akho.’”

> “Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

> “Nangona kunjalo, isiseko sikaThixo simi siqinile. INkosi iyabazi abo bangabaYo. Umfundisi ongcwalisiweyo makangabi nabuqhophololo emlonyeni wakhe. Makacace njengemini, ekhululekile kuyo yonke intsholongwane yobubi. Ubulungiseleli obungcwalisiweyo kunye nomshicilelo ongcolisekanga ziya kuba ngamandla ekukhanyiseni inyaniso kwesi sizukulwana sigwenxa. Ukukhanya, bazalwana, sifuna ukukhanya okungakumbi. Vuthelani isigodlo eZiyon; khalisani isilumkiso entabeni engcwele. Hlanganisani umkhosi weNkosi, neentliziyo ezingcwalisiweyo, ukuze uve oko iNkosi eya kukuthetha ebantwini baYo; kuba ilwandise ukukhanya kubo bonke abaya kuva. Mabaxhobe baze baxhotyiswe, benyuke baye emfazweni—ukunceda iNkosi nxamnye nabanamandla. UThixo ngokwaKhe uya kusebenzela uSirayeli. Zonke iilwimi ezixokayo ziya kuthuliswa. Izandla zeengelosi ziya kuzibhukuqa izicwangciso ezikhohlisayo ezisakhiwayo. Iinqaba zikaSathana aziyi kuze ziphumelele. Uloyiso luya kuhamba nomyalezo wengelosi yesithathu. Njengoko uMphathi womkhosi weNkosi wazidiliza iindonga zaseYeriko, ngokunjalo abantu beNkosi abagcina imithetho yaYo baya koyisa, zize zonke izinto ezichasayo zoyiswe. Makungabikho mphefumlo ukhalaza ngabakhonzi bakaThixo abeze kubo nomyalezo othunyelwe lizulu. Ningabi saphetha-gxeka kubo, nisithi, ‘Bagxininisa kakhulu; bathetha ngamandla kakhulu.’ Basenokuthetha ngamandla; kodwa akufuneki na oko? UThixo uya kwenza iindlebe zabaphulaphuli zinkenteze ukuba abayi kuliphulaphula ilizwi laKhe okanye umyalezo waKhe. Uya kubagxeka abo bachasa ilizwi likaThixo.

> “Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

> “USathana usebenzise onke amacebo anokwenzeka ukuze kungabikho nto iza phakathi kwethu njengabantu ukusikhalimela nokusohlwaya, nokusibongoza ukuba silahle iimpazamo zethu. Kodwa kukho abantu abaya kuthwala ityeya kaThixo. Abanye baya kuphuma phakathi kwethu abangayi kusayithwala ityeya. Kodwa aba abanakwakha iindonga zokuthintela inyaniso; kuba yona iya kuqhubela phambili inyuke de kube sekupheleni. Kwixesha eladlulayo uThixo wavusa amadoda, yaye usenamadoda anamathuba alindileyo, elungiselelwe ukwenza ukuthanda kwaKhe—amadoda aya kudlula kwizithintelo ezingathi ziindonga eziqatywe ngodaka olungaxutywanga kakuhle. Xa uThixo ebeka uMoya waKhe phezu kwamadoda, aya kusebenza. Aya kuvakalisa ilizwi leNkosi; aya kuphakamisa ilizwi lawo njengexilongo. Inyaniso ayiyi kuncitshiswa okanye ilahlekelwe ngamandla ayo ezandleni zawo. Aya kubonisa abantu izikreqo zabo, nendlu kaYakobi izono zayo.” Testimonies to Ministers, 409–411.

To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.

Ukuchonga umqondiso kaSathana “womihla ngemihla” njengomqondiso kaKristu kukudumisa “uKristu nothixo weli hlabathi ngomoya omnye. Ngelixa besithi bayamamkela uKristu, bamkela uBharabhas; yaye ngezenzo zabo bathi, ‘Hayi lo Mntu, kodwa uBharabhas.’” Iinyaniso ezimelwe ephupheni likaMiller “njengamatye anqabileyo”, zaza kananjalo zaboniswa ngokucacileyo phezu kweetafile ezimbini ezingcwele, zinguloo “kukhanya kukhulu,” uMiller awanikwayo, nawa athe ama-Adventist awakhaba.

They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.

Bathi bayavuma ukuba badumisa uKristu ngophawu lukaSathana, baze bathi bema phezu kwesiseko sikaThixo, kanti siseko sobuxoki esizisa ulahlekiso olunamandla kubo bonke abamisa ukuma kwabo phezu kweso sakhiwo semfundiso siphosakeleyo. Akukho nto intsha phantsi kwelanga, yaye uSirayeli wanamhlanje uhamba nje emanyathelweni esiprofeto kaSirayeli wamandulo.

> “One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?

> “Kukho into endiwuxinezeleyo emphefumlweni wam: kukuswela okukhulu uthando lukaThixo, olulahlekileyo ngenxa yokuhlala kuchaswa ukukhanya nenyaniso, nangenxa yempembelelo yabo bebesebenza ngokukhutheleyo, abathi, phambi kobungqina obufumbe phezu kobungqina, basebenzisa impembelelo yokuthintela umsebenzi wesigidimi uThixo asithumeleyo. Ndibakhomba kwisizwe samaYuda ndize ndibuze, Simele na sibashiye abazalwana bethu bahambe kuloo ndlela inye yokuchasa ngobumfama, kude kube sesiphelweni kanye sexesha lovavanyo? Ukuba kukho abantu abakhe bafuna abalindi benyaniso nabathembekileyo, abangayi kuthula, abaya kukhala imini nobusuku, bevakalisa izilumkiso uThixo azinikezileyo, ngamaSeventh-day Adventists. Abo banikwe ukukhanya okukhulu, amathuba asikelelekileyo, abathi, njengeKapernahum, baphakanyiselwa ezulwini ngokubhekisele kwilungelo, baya kuthi na ngokungalisebenzisi kwabo bashiyelelwe ebumnyameni obulingana nobukhulu bokukhanya abanikwe kona?”

> “I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.

> “Ndinqwenela ukubongoza abazalwana bethu abaya kuhlanganisana kwiNkomfa Jikelele ukuba bayithobele ingxelo eyanikwa abaseLawodikeya. Hayi imeko yobumfama abakuyo! Lo mbandela uziswe phambi kwengqalelo yenu kaninzi, ngokuphindaphindiweyo, kodwa ukunganeliseki kwenu ngemeko yenu yokomoya akubangakho nzulu yaye kubuhlungu ngokwaneleyo ukuba kusebenze uguquko. ‘Ngokuba uthi, Ndisisityebi, ndisityebile ngempahla, andiswele nto; kodwa akwazi ukuba ulusizana, unesingqala, ulihlwempu, uyimfama, uhamba ze.’ Ityala lokuzikhohlisa liphezu kwamabandla ethu. Ubomi benkolo babaninzi bububuxoki.” Manuscript Releases, umqulu 16, 106, 107.

“Capernaum” was the city which Jesus chose as his own city.

“IKapernahum” yayisisixeko awasikhethayo uYesu ukuba sibe sisixeko sakhe.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “EKapernahum uYesu wayehlala ngamaxesha aphakathi kohambo lwaKhe lokuya nokubuya, yaye ke yaziwa njenge ‘sixeko saKhe.’ Yayikumanxweme oLwandle lwaseGalili, yaye kufuphi nemida yentili entle yaseGenesarete, ukuba yayingekho kanye phezu kwayo.” The Desire of Ages, 252.

Christ chose Capernaum as he had chosen Jerusalem of old.

UKristu wakhetha iKapernahum njengoko kwakudala wakhetha iYerusalem.

> And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.

> Ke unyana wakhe ndiya kumnika isizwe esinye, ukuze uDavide umkhonzi wam abe nesibane ngamaxesha onke phambi kwam eYerusalem, umzi endizikhethele wona ukuba ndibeke igama lam khona. 1 Kumkani 11:36.

Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.

UKristu wakhetha ubu-Adventist njengesixeko sakhe ngowe-1844, yaye ngowe-1863, ubu-Adventist babeyakhe kwakhona isixeko sase “Yeriko”, umqondiso wentuthuzelo nobutyebi baseLawodike. Njengoko kwakunjalo ngoSirayeli wamandulo, kunjalo ke nangoSirayeli wale mihla. Ubu-Adventist bukholelwa ukuba bangabemi besixeko sikaThixo esikhethekileyo, kodwa bayaluchasa “ukhanyiso olukhulu” olunika ubungqina bobumi. NjengoShilo, ngexesha likaEli, uHofeni noPinehasi, ubu-Adventist buya kugwetywa ngokwelo “khanyiso lukhulu” banikwa ithuba lokulwamkela.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Phakathi kwabantwana bakaThixo abazibizayo, kungakanani ukunyamezela okuncinane okubhaliweyo, mangaphi na amazwi abukhali athe athethwa, kungakanani ukugxeka okukhutshiweyo ngokuchasene nabo bangengobokholo lwethu. Baninzi abaye bajonga abo bangabamanye amabandla njengaboni abakhulu, kanti iNkosi ayibajongi ngolo hlobo. Abo bajonga ngaloo ndlela amalungu amanye amabandla, bamele ukuzithoba phantsi kwesandla esinamandla sikaThixo. Abo babagwebayo basenokuba babenokukhanya okuncinane kuphela, amathuba ambalwa namalungelo ambalwa. Ukuba babebenokukhanya amalungu amaninzi amabandla ethu abenako, basenokuba baqhubele phambili ngesantya esikhulu ngakumbi, baza balumela ukholo lwabo ngcono phambi kwehlabathi. Ngabo baqhayisa ngokukhanya kwabo, kodwa besilela ukuhamba kuko, uKristu uthi, ‘Ke mna ndithi kuni, kuya kuba nokunyamezeleka ngakumbi kwiTire neSidon ngomhla womgwebo, kunokuba kube kini. Nawe ke, Kapernahum [amaSeventh-day Adventists, athe afumana ukukhanya okukhulu], ophakanyiselwe ezulwini [ngokwelungelo], uya kuthotyelwa esihogweni; kuba ukuba imisebenzi yamandla, eyenziwe kuwe, yayenziwe eSodom, ngesiya kuba sihleli kude kube namhla. Kodwa mna ndithi kuni, Kuya kuba nokunyamezeleka ngakumbi kumhlaba waseSodom ngomhla womgwebo, kunokuba kube kuwe.’ Ngelo xesha uYesu waphendula wathi, ‘Ndiyakubulela kuwe, Bawo, Nkosi yezulu nomhlaba, ngokuba uzifihlile ezi zinto kwabazi nezilumko [ngokokuzicingela kwabo], wazityhila kwiintsana.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “‘Kwaye ngoku, ngenxa yokuba nizenzile zonke ezi zenzo, utsho uYehova, yaye ndithethe kuni, ndivuka kwakusasa ndithetha, kodwa anivanga; ndanibiza, kodwa aniphendulanga; ngenxa yoko ndiya kwenza kule ndlu ibizwa ngegama lam, enikholose ngayo, nakule ndawo endayinika nina nooyihlo, njengoko ndenzayo eShilo. Ndiya kunigxotha ebusweni bam, njengoko ndabagxothayo bonke abazalwana benu, yona yonke imbewu kaEfrayim.’”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> “INkosi imisele phakathi kwethu amaziko abaluleke kakhulu, yaye amelwe kukulawulwa, kungekhona njengoko kulawulwa amaziko ehlabathi, kodwa ngokomyalelo kaThixo. Amelwe kukulawulwa iliso libe linye kuphela kubuqaqawuli bakhe, ukuze nangazo zonke iindlela kusindiswe imiphefumlo etshabalalayo. Kubantu bakaThixo kufikile ubungqina boMoya, kanti ke abaninzi abawathanga ntweni amasiluleko, izilumkiso, neengcebiso.

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “‘Yivani ngoku oku, nina bantu bazizidenge, ningenangqiqo; nina ninamehlo, kodwa ningaboni; nina nineendlebe, kodwa ningeva: anisoyiki na mna, utsho uYehova? Aningcangcazeli na ebusweni bam, mna ndibeke isanti ukuba ibe ngumda wolwandle, ngommiselo ongunaphakade, ukuze lungabi nako ukuweqa? Yaye nangona amaza alo eziphosa ngamandla, akanako ukoyisa; nangona egquma, akanako ukuwudlula. Kodwa aba bantu banentliziyo enemvukelo neqhankqalazayo; baphambukile, bemka. Kanti abakhe batsho entliziyweni yabo ukuthi, Masimoyike ngoku uYehova uThixo wethu, onika imvula, eyangaphambili neyasekupheleni, ngexesha layo; usigcinela iiveki ezimisiweyo zokuvuna. Ubugwenxa benu buzisusile ezi zinto, nezono zenu zinithintele izinto ezilungileyo.... Abaligwebi ityala, ityala lenkedama, kanti bona bayaphumelela; nelungelo losweleyo abalenzeli mgwebo. Andiyi kubavelela na ngenxa yezi zinto? utsho uYehova; umphefumlo wam awuyi kuphindezela na kuhlanga olunje na?’”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “Ngaba iNkosi iya kunyanzeliswa ukuba ithi, ‘Musa ukubathandazela aba bantu, ungaphakamisi nankxwaleko nathandazo ngenxa yabo, ungandithetheleli: kuba andiyi kukuphulaphula’? ‘Ngenxa yoko izandyondyo zemvula zibanjisiwe, yaye akubangakho mvula yasemva kwexesha.... Akuyi na ukususela kweli xesha ukhale kum, usithi, Bawo wam, unguMkhokeli wobutsha bam?’” Review and Herald, August 1, 1893.

We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.

Siza kuqhubeka nengqwalasela yethu “yokukhanya okukhulu” awanikwa uWilliam Miller ngencwadi yeSityhilelo kwinqaku elilandelayo.

> “When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.

> “Xa uKristu weza ehlabathini ukuze abe ngumzekelo wenkolo eyinyaniso, nokuphakamisa imigaqo emele ilawule iintliziyo nezenzo zabantu, ubuxoki babusele bunamathele nzulu kangaka kwabo babenokukhanya okukhulu kangako, kangangokuba abasazange bakuqonde ukukhanya, yaye babengenawo nomnqweno wokuncama isithethe ngenxa yenyaniso. Bamala uMfundisi wasezulwini, bambethelela emnqamlezweni iNkosi yozuko, ukuze bagcine amasiko neziyilo zabo. Lowo kanye umoya ubonakaliswa ehlabathini namhlanje. Abantu abakuthandi ukuphengulula inyaniso, hleze izithethe zabo ziphazamiseke, kuze kungeniswe ulungelelwano olutsha lwezinto. Kubo ubuntu kukho ukuthambekela okuhlala kukhona kokona, yaye abantu ngokwemvelo bathanda ukuphakamisa kakhulu iingcamango nolwazi lwabantu, kanti oko kungokobuthixo nokungunaphakade akuqondwa okanye kuxatyiswe.” Counsels on Sabbath School Work, 47.

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