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# The Book of Daniel - Number Forty

Incwadi kaDaniyeli – Inani Lamashumi Amane

Paul

Pawulos

Author

Jeff Pippenger

Published

January 4, 2024

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Daniel chapter one, when overlaid with Daniel chapter four, represents the history of the first and second angels, from 1798 to 1844. In that history the book of Daniel was unsealed, and the portion that was unsealed was chapters seven, eight and nine. “Line upon line” chapters one, four and then seven through nine, illustrate the history of the Millerite movement of the first angel.

UDaniyeli isahluko sokuqala, xa sibekwa phezu koDaniyeli isahluko sesine, umele imbali yezithunywa zezulu zokuqala nezesibini, ukusuka kowe-1798 ukuya kowe-1844. Kule mbali incwadi kaDaniyeli yatyhilwa, yaye inxalenye eyatyhilwayo yayizizahluko zesixhenxe, sesibhozo nesesithoba. “Umgca phezu komgca,” izahluko zokuqala, zesine, zize emva koko ezesixhenxe ukuya kwesesithoba, zibonakalisa imbali yentshukumo yamaMillerite yesithunywa sezulu sokuqala.

In that history (1798 to 1844), the foundational truths of Adventism were established, and those truths were ultimately represented upon the 1843 pioneer chart. Nebuchadnezzar’s image of Daniel chapter two, is on the chart. The visions of Daniel seven and eight are on the chart. “The daily” of chapter eight is represented, as is the “seven times” of Leviticus twenty-six. The three Woes of Islam, as represented in Revelation chapter nine, are there. God forewarned repeatedly that those foundational truths would be attacked.

Kule mbali (1798 ukuya ku-1844), iinyaniso ezisisiseko ze-Adventism zamiselwa, yaye ezo nyaniso ekugqibeleni zamelelwa kwitshathi yoovulindlela ka-1843. Umfanekiso kaNebhukadenetsare kaDaniyeli isahluko sesibini usekutshathini. Imibono kaDaniyeli isixhenxe nesisibhozo isekutshathini. “Imihla ngemihla” yesahluko sesibhozo imelwe khona, kwanokuba kunjalo “namaxesha asixhenxe” kaLevitikus amashumi amabini anesithandathu. OoYeha abathathu bobuSilamsi, njengoko bemelwe kwisiTyhilelo isahluko sesithoba, bakhona apho. UThixo walumkisa kwangaphambili ngokuphindaphindiweyo ukuba ezo nyaniso zisisiseko zaziya kuhlaselwa.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Mababe ngamadoda abo bema njengabalindi bakaThixo ezindongeni zeZiyon, amadoda anokuzibona iingozi phambi kwabantu,—amadoda anokwahlula phakathi kwenyaniso nempazamo, ubulungisa nokungalungisi.”

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Isilumkiso sifikile: Makungavunyelwa kungene nto eya kuphazamisa isiseko sokholo ebesakhela phezu kwaso ukususela oko umyalezo wafikayo ngowe-1842, 1843, nango-1844. Ndandikho kulo myalezo, yaye ukususela ngelo xesha ndibe ndimile phambi kwehlabathi, ndithembekile kukukhanya uThixo asinike kona. Asicetyi ukususa iinyawo zethu eqongeni ezabekwa kulo njengoko imihla ngemihla sasifuna iNkosi ngomthandazo onyanisekileyo, sifuna ukukhanya. Nicinga ukuba ndingakuncama ukukhanya uThixo andinike kona? Kumele kube njengeli Liwa lamaXesha. Lindikhokele ukususela oko ndalunikwayo.” Review and Herald, Aprili 14, 1903.

The work of the dirt brush man, that is to be accomplished with the participation of God’s last day people, is also represented by Isaiah, when he identifies the last day people and the work they are called to do, for the foundations were destined to be buried with error before the last days arrived.

Umsebenzi womntu onebrashi yothuli, oza kufezekiswa ngokuthabatha inxaxheba kwabantu bakaThixo bemihla yokugqibela, ukwabaliswa nguIsaya, xa echaza abantu bemihla yokugqibela nomsebenzi ababizelwe ukuwenza, kuba iziseko zazimiselwe ukuba zingcwatywe yimpazamo ngaphambi kokuba imihla yokugqibela ifike.

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Kwaye abo baya kuvela kuwe baya kwakha iindawo ezindala ezithe zaba yinkangala; uya kumisa iziseko zezizukulwana ezininzi; yaye uya kubizwa ngokuba, nguMlungelelanisi wesikhewu, nguMbuyiseli weendlela zokuhlalwa kuzo. Isaya 58:12.

The “old waste places,” refers to the doctrinal truths associated with the two desolating powers of paganism and papalism. The two desolating powers of paganism being followed by papalism is what William Miller used for his framework of every prophecy he presented.

“Iindawo zakudala ezaphanzileyo” zibhekisa kwiinyaniso zeemfundiso ezinxulumene namandla amabini ayinkangala obuhedeni nobupopu. La mandla mabini ayinkangala obuhedeni, alandelwa bubupopu, yiyo le nto uWilliam Miller wayisebenzisayo njengesiseko sokucwangcisa sonke isiprofeto ngasinye awayesiveza.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> Kwaye baya kwakha iindawo ezazingamanxuwa zakudala, baya kuvuselela amanxuwa angaphambili, balungise imizi eyaphukileyo, amanxuwa ezizukulwana ezininzi. Isaya 61:4.

The structure of prophecy that is represented as the framework, is the history and relationship of those two powers. To restore “the paths to dwell in,” is the restoration of Miller’s framework, that was represented in his dream by the work of the dirt brush man. Isaiah used the illustration of the history of Ezra and those who returned from Babylon and repaired Jerusalem, to identify the restoration of the former desolations.

Ulwakhiwo lwesiprofeto olumelwe njengomqolo osisakhelo, luyimbali nobudlelane baloo magunya mabini. Ukubuyisela “iindlela zokuhlala kuzo,” kukubuyiselwa kwesakhelo sikaMiller, esammelwa ephupheni lakhe ngomsebenzi wendoda eyayinebrashi yokususa uthuli. UIsaya wasebenzisa umzekeliso wembali kaEzra nabo babuyayo bevela eBhabhiloni baza balungisa iYerusalem, ukuze achaze ukubuyiselwa kweendawo zangaphambili ezaziphanzile.

> Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:7–9.

> Ukususela emihleni yoobawo bethu sibe sesonweni esikhulu kwada kwangoku; ngenxa yobugwenxa bethu sanikelwa thina, ookumkani bethu, nababingeleli bethu, esandleni sookumkani bamazwe, ekreleni, ekuthinjweni, ekuphangweni, nasekuhlazekeni kobuso, njengokuba kunjalo namhla. Ke kaloku ngoku, okwethutyana nje, kubonakalisiwe ubabalo oluvela eNkosini uThixo wethu, ukuze kusale kuthi intsalela esindileyo, nokusinika isikhonkwane endaweni yakhe engcwele, ukuze uThixo wethu akhanyisele amehlo ethu, asinike nokuchacha okuncinane ebukhobokeni bethu. Kuba sasingamakhoboka; kanti ke uThixo wethu akasishiyanga ebukhobokeni bethu, wasolulela inceba phambi kookumkani basePersi, ukuze asinike ukuchacha, avuse indlu kaThixo wethu, alungise amanxuwa ayo, asinike nodonga kwaYuda naseYerusalem. Ezra 9:7–9.

Ezra and those who repaired Jerusalem, represent the “remnant” who are the restorers of the paths to dwell in, and they are those who are accomplishing the work in the context of the Leviticus twenty-six prayer, which Ezra references that “since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face.” The “day” he is referring to is the “day” that the “remnant” of the last days restore the paths to dwell in.

UEzra nabo abo balungisa iYerusalem bamele “intsalela” abangababuyiseli beendlela zokuhlala kuzo, yaye banguwo abo bafeza umsebenzi kwimeko yomthandazo kaLevitikus 26, awubhekisayo uEzra esithi: “kwasekumihleni yoobawo saba sesonweni esikhulu kwada kwangale mini; yaye ngenxa yobugwenxa bethu thina, ookumkani bethu, nababingeleli bethu, sanikelwa esandleni seekumkani zamazwe, ekreleni, ekuthinjweni, ekuphangweni, nasekuhlazekeni kobuso.” “Umhla” abhekisela kuwo ngulo “mhla” apho “intsalela” yemihla yokugqibela ibuyisela iindlela zokuhlala kuzo.

Ezra’s remnant are the two witnesses who are resurrected at the end of three and a half days, and fulfill the Leviticus twenty-six prayer as illustrated by Daniel in chapter nine. When Ezra and his coworkers returned from exile and rebuilt Jerusalem, they typified the work of restoring Miller’s jewels, which is the work of restoring the foundational truths of Miller. For this reason, understanding the framework of Miller’s work is essential.

Intsalela kaEzra ingamangqina amabini avuswayo ekupheleni kweentsuku ezintathu nesiqingatha, ize izalisekise umthandazo weLevitikus amashumi amabini anesithandathu njengoko ubonakalisiwe nguDaniyeli kwisahluko sesithoba. Xa uEzra nabalingane bakhe babuya ekuthinjweni baza bayakha kwakhona iYerusalem, babengumfuziselo womsebenzi wokubuyisela izacholo zikaMiller, lowo ngumsebenzi wokubuyisela iinyaniso ezisisiseko zikaMiller. Ngenxa yesi sizathu, ukuqonda ulwakhiwo lomsebenzi kaMiller kubalulekile.

> “The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 596.

> “Abapostile bakha phezu kwesiseko esiqinisekileyo, eso siLitye laMaphakade. Kulo esi siseko bazisa amatye abawembayo ehlabathini. Abakhi abasebenzanga ngaphandle kwezithintelo. Umsebenzi wabo wenziwa waba nzima ngokugqithiseleyo kukuchasana kweentshaba zikaKristu. Kwakufuneka balwe nokunyamezelana okungaboniyo, nomkhethe, nentiyo yabo babesakha phezu kwesiseko sobuxoki. Abaninzi abasebenza njengabakhi bebandla babenokufaniswa nabakhi bodonga ngemihla kaNehemiya, ekubhalwe ngabo kwathiwa: ‘Abo babakha udonga, nabo babethwala imithwalo, ndawonye nabo babeyilayisha, elowo ngesinye sezandla zakhe wayesebenza emsebenzini, kanti ngesinye isandla ebambe isikhali.’ Nehemiya 4:17.” Izenzo ZabaPostile, 596.

In both passages of Isaiah, the work is to raise up the foundations and desolations of many generations. Isaiah is identifying a spiritual work that was illustrated by the literal work. The foundations were to be guarded, but instead they were eventually totally covered up by a false foundation of counterfeit jewels. Those who Isaiah identifies are restoring the foundational truths of the Millerites, not literal bricks and stones. The symbol of those truths is Miller’s framework of the two desolating powers which trampled down the sanctuary and the host for “seven times.”

Kuzo zombini ezi ndawo zikaIsaya, umsebenzi kukuvuselela iziseko neendawo ezichithakeleyo zezizukulwana ezininzi. UIsaya uchonga umsebenzi womoya owawubonakaliswe ngumsebenzi wokwenyama. Iziseko zazimele ukugcinwa, kodwa endaweni yoko ekugqibeleni zagutyungelwa ngokupheleleyo sisiseko sobuxoki esenziwe ngamatye anqabileyo omgunyathi. Abo bachongwa nguIsaya babuyisela iinyaniso ezisisiseko zamaMillerite, kungekhona izitena namatye angokoqobo. Umfuziselo wezo nyaniso sisakhelo sikaMiller samagunya amabini achithayo anyathela phantsi ingcwele nomkhosi “izihlandlo ezisixhenxe.”

That work of restoration is represented as raising up “the foundations” and “desolations of many generations,” and represents the prophetic work of restoring the foundational truths through the methodology that brings prophetic line upon prophetic line, from here a little and there a little. The work of reestablishing the foundations and desolations is the work of presenting and defending the original truths represented upon the 1843 and 1850 pioneer charts, which are the two tables of Habakkuk chapter two. And the work is accomplished with the latter rain methodology of “line upon line”. It is the work of returning to Jeremiah’s old paths in the controversy of those who wish to uphold a counterfeit foundation, as represented by the false jewels of Miller’s dream.

Loo msebenzi wokubuyiselwa ubonakaliswa njengokuvusa “iziseko” kunye “neenkangala zezizukulwana ezininzi,” yaye umele umsebenzi wobuprofeti wokubuyisela iinyaniso ezisisiseko ngendlela ezisa umgca wobuprofeti phezu komgca wobuprofeti, apha kancinane nalapha kancinane. Umsebenzi wokumisa kwakhona iziseko neenkangala ngumsebenzi wokubonisa nokukhusela iinyaniso zokuqala ezimelwe kwiitshathi zoovulindlela zika-1843 no-1850, eziyimacwecwe amabini kaHabakuki isahluko sesibini. Yaye lo msebenzi ufezekiswa ngendlela yemvula yamva ethi “umgca phezu komgca.” Ngumsebenzi wokubuyela kwiindlela zakudala zikaYeremiya embambanweni yabo banqwenela ukuxhasa isiseko somgunyathi, njengoko kumelwe ziijuweli zobuxoki zephupha likaMiller.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “Utshaba lufuna ukuphambukisa iingqondo zabazalwana noodade bethu emsebenzini wokulungiselela abantu ukuba beme kule mihla yokugqibela. Iinkohliso zalo zenzelwe ukukhokela iingqondo kude neengozi nemisebenzi yeli xesha. Baluthabatha njengento engekho nto ukhanyiso uKristu awavela nalo ezulwini ukuze alunike uYohane ngenxa yabantu baKhe. Bafundisa ukuba imiboniso ephambi kwethu kanye ayibalulekanga ngokwaneleyo ukuba ifumane ingqalelo ekhethekileyo. Balwenza lungabi namandla inyaniso enemvelaphi yasezulwini, baza babahluthe abantu bakaThixo amava abo exesha elidlulileyo, benika bona endaweni yawo inzululwazi yobuxoki.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “Utsho uYehova ukuthi, Yimani ezindleleni, nibone, nibuze ngeendlela zakudala, ukuba yeyiphi na indlela elungileyo, nihambe kuyo.” Yeremiya 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Makamangabikho umntu ofuna ukuqhawula iziseko zokholo lwethu—iziseko ezabekwa ekuqaleni komsebenzi wethu ngokufundwa okunomthandazo kweLizwi nangokutyhilwa. Phezu kwezi ziseko besisakha kule minyaka ingamashumi amahlanu idlulileyo. Abantu banokucinga ukuba bafumene indlela entsha nokuba banokubeka isiseko esomeleleyo ngakumbi kuneso sele sabekwa. Kodwa le yinkohliso enkulu. Akukho namnye umntu onokubeka esinye isiseko ngaphandle kweso sele sabekwa.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Kwixesha elidluleyo abaninzi baye bazibandakanya ekwakheni inkolo entsha, nasekumiseni imithetho-siseko emitsha. Kodwa ukwakha kwabo kwema ixesha elingakanani? Kungekudala kwawa, kuba kwakungasekelwanga phezu kweLiwa.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Ngaba abafundi bokuqala babenganyanzelekanga na ukuba bahlangabezane namazwi abantu? Ngaba babenganyanzelekanga na ukuba bamamele iimfundiso zobuxoki, baze ke, bakuba bekwenzile konke, beme beqinile, besithi: ‘Kuba akukho mntu unako ukubeka esinye isiseko ngaphandle kweso sibekiweyo’? 1 Korinte 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Ngoko ke simele sibambelele ngokuqinileyo kwisiqalo sentembelo yethu kude kuse ekupheleni. Amazwi anamandla athunyelwe nguThixo nanguKristu kwaba bantu, ebakhupha ehlabathini, inqaku ngenqaku, ebangenisa ekukhanyeni okucacileyo kwenyaniso yangoku. Ngemilebe echukunyiswe ngumlilo ongcwele, abakhonzi bakaThixo bawuvakalisa umyalezo. Intetho yobuthixo ibeke itywina layo kubunyani benyaniso evakalisiweyo.” Testimonies, volume 8, 296, 297.

The “work of preparing a people to stand in the last days,” is the work associated with the two prophecies of Ezekiel in chapter thirty-seven. A message is delivered by Isaiah’s voice in the wilderness, and the first message of Ezekiel brings those that have been dead in the street of the city of Sodom and Egypt for three-and-a-half days together. They then recognize they have been in Matthew’s tarrying time of the parable of the ten virgins. They then hear the call given to Jeremiah to separate the precious from the vile if they wish to return. They also recognize that Daniel’s prayer in chapter nine as present truth. Therefore if and when they choose to return by accepting and accomplishing the conditions of the gospel, then they receive Ezekiel’s second message and stand upon their feet a mighty army.

“Umsebenzi wokulungiselela abantu ukuba beme ngemihla yokugqibela,” ngumsebenzi onxulumene neziprofeto ezibini zikaHezekile kwisahluko samashumi amathathu anesixhenxe. Umyalezo uziswa lilizwi likaIsaya entlango, kwaye umyalezo wokuqala kaHezekile uhlanganisa abo befile esitratweni sesixeko saseSodom naseYiputa iintsuku ezintathu nesiqingatha. Emva koko bayaqonda ukuba bebephakathi kwexesha lokulibaziseka likaMateyu kumzekeliso weentombi ezilishumi. Emva koko bayasiva isibizo esanikelwa kuYeremiya sokwahlula okunqabileyo koko kubi, ukuba banqwenela ukubuya. Kananjalo bayaqonda ukuba umthandazo kaDaniyeli kwisahluko sesithoba uyinyaniso ekhoyo ngoku. Ngoko ke, ukuba yaye xa bekhetha ukubuya ngokwamkela nangokuzalisekisa iimeko zevangeli, ngoko bamkela umyalezo wesibini kaHezekile baze beme ngeenyawo zabo, bengumkhosi omkhulu.

The “work of preparing a people to stand in the latter days” is accomplished through the latter rain methodology of “line upon line.” That work involves a work of restoring the Millerite truths that are represented on the 1843 and 1850 pioneer charts. Those two charts are Habakkuk’s two tables and they are to be laid upon one another (line upon line), and in so doing the two charts represent the foundational truths that are to be restored in the last days by the dirt brush man.

“Umsebenzi wokulungiselela abantu ukuba beme ngemihla yokugqibela” ufezekiswa ngendlela yemvula yangasemva ethi “umgca phezu komgca.” Loo msebenzi ubandakanya umsebenzi wokubuyisela iinyaniso zamaMillerite ezimelwe kwiitshathi zoovulindlela zika-1843 no-1850. Ezo tshathi zimbini zizizibhebhe ezibini zikaHabakuki, yaye zimele ukubekwa phezu kwesinye nesinye (umgca phezu komgca), yaye ngokwenjenjalo ezo tshathi zimbini zimele iinyaniso ezisisiseko ezimele ukubuyiselwa ngemihla yokugqibela yindoda yebrashi yothuli.

When brought together, line upon line, they identify the mistake in the 1843 chart, which was thereafter corrected upon the 1850 chart. When considered as one table (line upon line) they then represent both the experience of God’s people and the hidden history of the seven thunders, for together they illustrate the first disappointment, the tarrying time, the Midnight Cry, and October 22, 1844, and the great disappointment.

Xa zidibene ndawonye, umgca phezu komgca, zichaza impazamo eyayikwitshathi ka-1843, eyathi emva koko yalungiswa kwitshathi ka-1850. Xa ziqwalaselwa njengetafile enye (umgca phezu komgca) ngoko zimela kokubini amava abantu bakaThixo nembali efihlakeleyo yeendudumo ezisixhenxe, kuba kunye zibonakalisa ukudana kokuqala, ixesha lokulibaziseka, isiKhalo Sasezinzulwini Zobusuku, no-Oktobha 22, 1844, kunye nokudana okukhulu.

It is the first disappointment, Midnight Cry and great disappointment that is the hidden history of the seven thunders. It is the structure of truth, for truth is based upon the first and last letter of the Hebrew word “truth” being the same as is the first and last disappointment of that history. The middle and thirteenth letter is a symbol of rebellion as represented by those who reject the message of the Midnight Cry. The two charts when brought together provide two witnesses to the prophetic truths of the Millerites that are to be restored by the dirt brush man, but they also identify the experience that typifies the experience of the one hundred and forty-four thousand.

Kukuphoxeka kokuqala, isiKhalo saphakathi kobusuku, nokudana okukhulu, yiyo imbali efihlakeleyo yeendudumo ezisixhenxe. Sisakhiwo senyaniso, kuba inyaniso isekelwe ekubeni unobumba wokuqala nowokugqibela wegama lesiHebhere elithi “inyaniso” uyafana nowokuphoxeka kokuqala nowokugqibela kwale mbali. Unobumba ophakathi noweshumi elinesithathu uluphawu lwemvukelo njengoko imelwe ngabo balikhanyelayo isigidimi sesiKhalo saphakathi kobusuku. Iitshathi ezimbini, xa zidityanisiwe, zinika amangqina amabini kwiinyaniso zesiprofeto zamaMillerite ezimele ukubuyiselwa yindoda yebrashi yodaka, kodwa zikwasichonga namava amela amava ewaka elinamakhulu amane anamashumi amane anesine.

Those called to be the ensign (the one hundred and forty-four thousand) were confronted with their first disappointment on July 18, 2020, and then in July of 2023, they were then presented with a message from a voice crying in the wilderness. The voice was calling them to return.

Abo babizwe ukuba babe ngumqondiso (abalikhulu elinamashumi amane anesine amawaka) bajamelana nokuphoxeka kwabo kokuqala ngoJulayi 18, 2020, yaye emva koko ngoJulayi ka-2023, bavezwa umyalezo ophuma kwilizwi elidanduluka entlango. Elo lizwi lalibabizela ukuba babuye.

It is at this point in the hidden history of the seven thunders that rebellion will be manifested, for the next waymark is when the dirt brush man gathers the jewels and casts them into the casket. They then shine ten times brighter. At that point Miller was awakened. When the virgins (Miller) awake, it is too late. The restoration of the desolations of many generations is a work that the two witnesses must participate in. That work is now being carried out.

Kule ndawo kwimbali efihlakeleyo yeendudumo ezisixhenxe apho imvukelo iya kubonakaliswa khona, kuba umqondiso olandelayo wendlela kuxa indoda enebrashi yothuli iqokelela amatye anqabileyo yaye iwapose ebhokisini. Emva koko akhazimle ngokuphindwe kalishumi. Ngelo xesha uMiller wavuswa. Xa iintombi (uMiller) zivuka, kuba sele kusemva kwexesha. Ukubuyiselwa kwamanxuwa ezizukulwana ezininzi ngumsebenzi ekufuneka amangqina amabini abe nenxaxheba kuwo. Loo msebenzi ngoku uyaqhutywa.

William Miller’s framework of the prophecies represented by the vision of the Ulai River, of Daniel chapters seven, eight and nine was the two desolating powers of paganism and papalism and the framework for Future for America is paganism (the dragon), followed by papalism (the beast) and apostate Protestantism (the false prophet). The key that establishes both frameworks is the writings of the apostle Paul. The apostle Paul was the prophetic voice that connected ancient Israel with spiritual Israel. Before his conversion, Paul’s name was Saul, which means “selected” or “set forth”.

Isakhelo sikaWilliam Miller seziprofeto esimelwe ngumbono woMlambo i-Ulai, esifumaneka kwiincwadi zikaDaniyeli izahluko zesixhenxe, sesibhozo nesesithoba, yayizezibingelelo ezibini ezichithayo zobuhedeni nobupopu; yaye isakhelo se-Future for America bubuhedeni (inamba), bulandelwe bubupopu (irhamncwa) nobuProtestanti obuwexukileyo (umprofeti wobuxoki). Isitshixo esimisa zozibini ezi zakhelo yimibhalo yompostile uPawulos. Umpostile uPawulos wayelilizwi lesiprofeto eladibanisa amaSirayeli amandulo noSirayeli wokomoya. Phambi kokuguquka kwakhe, igama likaPawulos lalinguSawule, elithetha ukuthi “onyuliweyo” okanye “obekiweyo phambili”.

Paul was chosen (selected) to be the apostle to the Gentiles, and he was chosen among other things for his understanding of the Old Testament. Writing the majority of the New Testament, there is no other of the New Testament authors who possessed the understanding of the Old Testament as did Paul. He was chosen to lead out in presenting the gospel to the Gentiles, but he was also chosen to establish the relationship of the prophetic histories of the Old Testament with the prophetic history that followed the time period of the cross. Without Paul’s testimony the prophetic understanding of the Millerites, and that of Future for America would be non-existent. In the very history where literal Israel was divorced as God’s chosen people, Paul was chosen to identify that ancient Israel, though then divorced from God, was the symbol of the prophetic history of spiritual Israel. The necessary prophetic rules for the movements of the first and third angels are based primarily upon the writings of the apostle Paul.

UPawulos wakhethwa (wanyulwa) ukuba abe ngumpostile weentlanga, yaye wakhethwa, phakathi kwezinye izinto, ngenxa yokuqonda kwakhe iTestamente eNdala. Ekubhaleni inxalenye enkulu yeTestamente eNtsha, akakho omnye kubabhali beTestamente eNtsha owayenalo ulwazi lweTestamente eNdala njengolo lwalukuPawulos. Wakhethwa ukuba akhokele ekwaziseni iindaba ezilungileyo kwiintlanga, kodwa wakhethwa kananjalo ukumisela ubudlelwane phakathi kweembali zesiprofeto zeTestamente eNdala nembali yesiprofeto eyalandela ixesha lomnqamlezo. Ngaphandle kobungqina bukaPawulos, ukuqonda kwesiprofeto kwamaMillerite, kwanoko kweFuture for America, ngekwakungekho kwaphela. Kule mbali kanye apho uSirayeli ongokoqobo waqhawulwa njengabantu abanyuliweyo bakaThixo, uPawulos wakhethwa ukuba achaze ukuba loo Sirayeli wakudala, nangona ngelo xesha wayeseqhawulwe kuThixo, wayengumqondiso wembali yesiprofeto kaSirayeli wokomoya. Imithetho yesiprofeto eyimfuneko yeentshukumo zengelosi yokuqala neyesithathu isekelwe ikakhulu phezu kwemibhalo yompostile uPawulos.

For this reason, we will consider some of the prophetic principles that are identified by Paul that impacted the message of the Millerites, that was set within the framework of two desolating powers, and in so doing we will also consider how those principles impact upon the framework of three desolating powers.

Ngenxa yesi sizathu, siya kuqwalasela eminye yemigaqo yesiprofeto echongwe nguPawulos neyayichaphazela umyalezo wamaMillerite, owawubekwe ngaphakathi kwesakhelo samagunya amabini ayinkangala, yaye ngokwenjenjalo siya kuqwalasela nendlela leyo migaqo echaphazela ngayo isakhelo samagunya amathathu ayinkangala.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:1–10.

> Ngaphezu koko, bazalwana, andithandi ukuba ningazi, ukuba oobawo bethu bonke babengaphantsi kwelifu, yaye bonke badlula elwandle; yaye bonke babhaptizelwa kuMoses efini naselwandle; yaye bonke badla ukutya kokomoya okufanayo; yaye bonke basela isiselo sokomoya esifanayo; kuba babesela kweli Liwa lokomoya elalibalandela; yaye elo Liwa lalinguKristu. Kodwa uThixo akazange akholiswe sisininzi sabo; kuba babhangiswa entlango. Ke ezi zinto zaba yimizekelo kuthi, ukuze singanqweneli izinto ezimbi, njengokuba nabo banqwenela. Ningabi ngabanquli-zithixo, njengokuba babenjalo abathile kubo; njengoko kubhaliwe kwathiwa, Abantu bahlala phantsi ukuze badle baze basele, baza basuka baya kudlala. Kwangokunjalo masingakrexezi, njengokuba abathile kubo bakrexeza, baza bawa ngemini enye abangamashumi amabini anesithathu amawaka. Kwangokunjalo masingamlingi uKristu, njengokuba abathile kubo naye bamlingayo, batshatyalaliswa ziinyoka. Kwangokunjalo ningakrokri, njengokuba nabo abathile bakrokra, batshatyalaliswa ngumtshabalalisi. Ke zonke ezi zinto zabehlela bona zaba yimizekelo; yaye zabhalelwa ukusiluleka thina, abo kufike kubo iziphelo zehlabathi. 1 Korinte 10:1–10.

In ten short verses, Paul identifies that the rite of baptism was typified at the Red Sea crossing, that the Rock which followed ancient Israel, was a “spiritual Rock,” and that it was Christ. He identifies that ancient Israel was the example for those living in the last days. This passage is a warning, and the passage is a point of controversy between those who uphold truth and those who oppose truth. Adventist theologians teach that Paul was simply identifying that the histories of ancient Israel were illustrating moral lessons that needed to be understood by those living in the last days, but they insist Paul was not identifying that the histories of literal Israel were actually to be repeated by spiritual Israel. Sister White often uses this passage to confirm exactly what Paul meant.

Kwiivesi ezilishumi ezimfutshane, uPawulos uchaza ukuba isiko lobhaptizo lalifanekiselwa ekunqumleni uLwandle oluBomvu, nokuba iLiwa elalilandela amaSirayeli amandulo laliyi “Liwa lomoya,” yaye lalinguKristu. Uchaza ukuba uSirayeli wamandulo wayengumzekelo kwabo baphila ngemihla yokugqibela. Esi sahluko sisilumkiso, yaye esi sahluko siyindawo yempikiswano phakathi kwabo babambelela enyanisweni nabo bayichasayo inyaniso. Iingcali zenkolo zama-Adventist zifundisa ukuba uPawulos wayechaza nje ukuba iimbali zikaSirayeli wamandulo zazibonakalisa izifundo zokuziphatha ezazifanele ukuqondwa ngabo baphila ngemihla yokugqibela, kodwa zinyanzelisa ukuba uPawulos wayengatsho ukuba iimbali zikaSirayeli ongokoqobo zazimele ukuphindwa ngokwenene nguSirayeli wokomoya. USister White usoloko esebenzisa esi sahluko ukuqinisekisa kanye oko uPawulos wayekuthetha.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Ngamnye kubaprofeti bamandulo wathetha kancinane ngenxa yexesha lakhe kunangenxa yelethu, ukuze ke ukuprofeta kwabo kusebenze kuthi. ‘Ke kaloku zonke ezi zinto zabehlela bona, zaba yimizekeliso; zaza zabhalelwa ukulumkisa thina, esifikelwe ziziphelo zehlabathi.’ 1 Korinte 10:11. ‘Babetyhilelwe ukuba babengakhonzeli bona ngokwabo, koko babesikhonza thina ngezo zinto, ezithe ngoku zaziswa kuni ngabo banishumayeze iindaba ezilungileyo ngoMoya oyiNgcwele othunywe evela ezulwini; ezo zinto neengelosi zinomnqweno wokuzikhangela.’ 1 Petros 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “IBhayibhile iqokelele yaza yabopha ndawonye ubuncwane bayo ngenxa yesi sizukulwana sokugqibela. Zonke iziganeko ezinkulu nazo zonke iintshukumo ezinzulu zembali yeTestamente eNdala bezikho, yaye ziyaziphinda ebandleni kule mihla yokugqibela.” Selected Messages, incwadi 3, 338, 339.

The “great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days,” is how Sister White summarizes Paul’s meaning in the verses. In an attempt to undermine Paul’s identification of ancient Israel as symbolically illustrating literal Israel’s history, Satan has foisted two primary attacks against this prophetic principle. The first, that I already mentioned, is the claim that Paul was simply identifying that those histories represented moral lessons. That false teaching is a half-truth, and a half-truth is not truth at all. It is true that the moral lessons that might be derived from the history of ancient Israel, is for the benefit of those living in the last days, but when that is used to deny that those histories are also an illustration of events that will be repeated, it becomes a half-truth, which is designed to deny the truth.

“Iziganeko ezinkulu neentengiselwano ezinzulu zembali yeTestamente eNdala ziye, yaye zisaqhubeka, ziphindaphinda ebandleni kule mihla yokugqibela,” yileyo ndlela uDade White ashwankathela ngayo intsingiselo kaPawulos kwezo ndinyana. Kwilinge lokuphazamisa ukuchongwa kukaPawulos kokuba uSirayeli wamandulo wayengumfuziselo obonisa ngokwesiprofeto imbali kaSirayeli oqobo, uSathana unyanzelise uhlaselo oluphambili olubini nxamnye nalo mgaqo wesiprofeto. Olokuqala, endele ndalukhankanya, libango lokuba uPawulos wayechaza nje ukuba ezo mbali zazimele izifundo zokuziphatha. Loo mfundiso yobuxoki yinyaniso esisiqingatha, yaye inyaniso esisiqingatha ayisiyonyaniso konke konke. Kuyinyaniso ukuba izifundo zokuziphatha ezinokutsalwa kwimbali kaSirayeli wamandulo zenzelwe ukunceda abo baphila kule mihla yokugqibela, kodwa xa oko kusetyenziswa ukukhanyela ukuba ezo mbali zikwangumfuziselo weziganeko eziya kuphindwa, oko kuba yinyaniso esisiqingatha, eyilelwe ukukhanyela inyaniso.

> “A blessing or a curse is now before the people of God—a blessing if they come out from the world and are separate, and walk in the path of humble obedience; and a curse if they unite with the idolatrous, who trample upon the high claims of heaven. The sins and iniquities of rebellious Israel are recorded and the picture presented before us as a warning that if we imitate their example of transgression and depart from God we shall fall as surely as did they. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’” Testimonies, volume 1, 609.

> “Intsikelelo okanye isiqalekiso ngoku ziphambi kwabantu bakaThixo—intsikelelo ukuba baphume ehlabathini baze bahluke kulo, bahambe endleleni yokuthobela ngokuthobeka; nesiqalekiso ukuba bazihlanganise nabanquli-zithixo, abanyathela phantsi amabango aphakamileyo ezulu. Izono nobugwenxa bukaSirayeli ovukelayo zibhalwe phantsi, yaye umfanekiso ubekwe phambi kwethu njengesilumkiso sokuba, ukuba sixelisa umzekelo wabo wokona size simke kuThixo, siya kuwa ngokuqinisekileyo njengokuba nabo bawa. ‘Ke zonke ezi zinto zabehlela bona zibe yimizekelo: zaye zabhalelwa ukuyalwa kwethu, esifikelwe ziziphelo zehlabathi.’” Testimonies, umqulu 1, 609.

One truth is not to be used to deny another truth, for when it is, it turns the truth of God into a lie.

Inyaniso enye ayimele isetyenziswe ukukhanyela enye inyaniso; kuba xa kusenziwa oko, inyaniso kaThixo iguqulwa ibe bubuxoki.

> “One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.

> “Esinye isiqendu soMsindisi asimele senziwe sitshabalalise esinye.” Imbambano Enkulu, 371.

The teaching that ancient Israel’s history represents moral lessons alone, is often used by Adventist theologians to destroy God’s prophetic Word, and it is one of the half-truths that is included in the dish of fables prepared to deceive God’s people into receiving a lie, and the lie they receive is identified in the writings of the apostle Paul.

Imfundiso yokuba imbali kaSirayeli wamandulo imele izifundo zokuziphatha kuphela, isoloko isetyenziswa zizifundiswa zenkolo yama-Adventist ukutshabalalisa iLizwi likaThixo lesiprofeto, yaye yenye yeenyaniso ezingaphelelanga ezibandakanyiweyo esityeni seentsomi esilungiselelwe ukukhohlisa abantu bakaThixo ukuba bamkele ubuxoki, yaye ubuxoki ababamkelayo buchongiwe kwimibhalo yompostile uPawulos.

The other primary attack against the principle that the history of ancient Israel illustrates the history of modern Israel was invented by Jesuits during the history of the counter reformation, and it consists of agreeing to the idea that the history of ancient Israel is repeated. The Jesuit lie is that the history is literally repeated, not spiritually repeated. The lie was invented as a way to prevent an understanding that the pope of Rome is the antichrist of Bible prophecy, for the teaching assents to the truth that there is an antichrist in the last days, but it argues that the antichrist is represented by a literal power, not a spiritual power. The whore in Revelation seventeen, who has mystery Babylon written on her forehead, would then be a whore that arises in the literal land of Babylon, which today is Iraq.

Olunye uhlaselo oluphambili oluchasene nomgaqo wokuba imbali kaSirayeli wamandulo ibonakalisa imbali kaSirayeli wanamhlanje lwaqanjwa ngamaJesuit ngexesha lembali yoHlaziyo oluchaseneyo, yaye luqulathe ukuvumelana nembono yokuba imbali kaSirayeli wamandulo iyaphindwa. Ubuxoki bamaJesuit kukuba imbali iphinda ngokokoqobo, ingaphindi ngokomoya. Obo buxoki baqanjwa njengendlela yokuthintela ukuqondwa kokuba upopu waseRoma ungumchasi-Kristu wesiprofeto seBhayibhile, kuba le mfundiso iyayamkela inyaniso yokuba kukho umchasi-Kristu ngemihla yokugqibela, kodwa iphikisa ngelithi umchasi-Kristu umelwe ligunya lokoqobo, kungekhona ligunya lokomoya. Ihenyukazi elikwiSityhilelo seshumi elinesixhenxe, elibhalwe esiphongweni salo ukuthi, Imfihlelo, iBhabheli Enkulu, ngoko ke lalinokuba lihenyukazi elivela kwilizwe lokoqobo laseBhabheli, namhlanje eliyi-Iraq.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> “Abo badidekayo ekuqondeni kwabo ilizwi, abangayiboniyo intsingiselo yomchasi-kristu, ngokuqinisekileyo baya kuzibeka kwicala lomchasi-kristu.” Kress Collection, 105.

The pope is a literal person, representing a literal power (the Catholic church), but he and his organization has been prophetically identified by literal Babylon, and can only be correctly identified when the subject of the antichrist is set forth as the spiritual fulfillment of a literal example. Paul identified that literal Israel illustrates spiritual Israel, but it was not a new prophetic truth that he presented, for his understanding was generally based upon the Old Testament, and it is there that his testimony is grounded.

Upopu ngumntu wokwenene, omele amandla okwenene (iCawa yamaKatolika), kodwa yena nombutho wakhe baye bachongwa ngokwesiprofeto yiBhabheli yokoqobo, yaye banokuchongwa ngokuchanekileyo kuphela xa umbandela womchasi-Kristu ubekwa njengokuzaliseka ngokomoya komzekelo wokoqobo. UPawulos wabonisa ukuba uSirayeli wokoqobo ufanekisela uSirayeli ongokomoya, kodwa loo nto yayingeyonyaniso intsha yesiprofeto awayeyizisa, kuba ukuqonda kwakhe kwakusekelwe ngokubanzi kwiTestamente eNdala, yaye kulapho ubungqina bakhe bumiswe khona.

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.

> Utsho ke uYehova, uKumkani wakwaSirayeli, noMhlanguli wakhe, uYehova wemikhosi, uthi: Mna ndingowokuqala, yaye ndingowokugqibela; ngaphandle kwam akukho Thixo. Ngubani na, onjengam, onokubiza, aze akuvakalise, akumise ngokulandelelana phambi kwam, ekubeni ndamisayo abantu bamandulo? Ke zona izinto ezizayo, nezo ziya kuza, mabazibonakalise kubo. Musani ukoyika, ningabi nabugwala; andinixelelanga na kwasekuloo xesha, ndaza ndakuvakalisa? Nina ningamangqina am. Ukho na uThixo ngaphandle kwam? Ewe, akukho liwa; andazi nalinye. Isaya 44:6–8.

We are to be Christ’s witnesses, as was Paul, that the Alpha and Omega appointed not only ancient Israel, but all the biblical ancient people as symbols to show “the things that are coming,” upon those who live in the last days. Paul was an expert on the Old Testament, and he was raised up to be the prophetic connecting link between the dispensation of literal and spiritual Israel. It was his writings that guided those who understood the increase of knowledge at the time of the end in 1798, and also in 1989.

Simele ukuba ngamangqina kaKristu, njengoko wayenjalo noPawulos, okokuba uAlfa no-Omega akamisanga kwaSirayeli wamandulo kuphela, kodwa nabo bonke abantu bamandulo beBhayibhile, ukuba babe yimiqondiso yokubonakalisa “izinto ezizayo,” phezu kwabo baphila ngemihla yokugqibela. UPawulos wayeyingcali kwiTestamente eNdala, yaye wavuselwa ukuba abe likhonkco elidibanisayo lesiprofeto phakathi kwexesha lolawulo lukaSirayeli wokwenyani nolukaSirayeli wokomoya. Yimibhalo yakhe eyakhokela abo baqondayo ukwanda kolwazi ngexesha lesiphelo ngo-1798, kwanango-1989.

Ancient literal Babylon, the ancient children of the east, ancient Egypt, ancient Greece, and the ancient Medo-Persian empire are symbols of spiritual powers at the end of the world. The ancient symbols are the literal that precedes, and represent, the spiritual that follows. Paul goes so far as to identify that literal Adam symbolized spiritual Adam (who is Christ).

IBhabheli yamandulo engokoqobo, abantwana bamandulo basempuma, iYiputa yamandulo, iGrisi yamandulo, nobukumkani bamandulo bamaMedi namaPersi, ziyimifuziselo yamandla omoya ekupheleni kwehlabathi. Imifuziselo yamandulo yileyo yokoqobo eza kuqala, yaye imele leyo yokomoya elandela emva. UPawulos ude aye kuthi ga ekuchongeni ukuba uAdam wokwenyama wayefuzisela uAdam wokomoya (onguKristu).

> And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:45–49.

> Kunjalo ke oko kubhaliweyo, Kuthiwa, Umntu wokuqala, uAdam, waba ngumphefumlo ophilayo; uAdam wokugqibela waba ngumoya onika ubomi. Noko ke, akuzange kuqale oko kungokomoya, kwaqala oko kungokwemvelo; kwaza emva koko kwalandela oko kungokomoya. Umntu wokuqala ungowomhlaba, ungowasemhlabeni; umntu wesibini yiNkosi evela ezulwini. Njengoko enjalo owomhlaba, banjalo nabo abangabomhlaba; kwaye njengoko enjalo owasezulwini, banjalo nabo abangabasezulwini. Kwaye njengoko siwuthwele umfanekiso wowasemhlabeni, siya kuwuthwala nomfanekiso wowasezulwini. 1 Korinte 15:45–49.

There are some very profound lessons Paul is teaching concerning the first and last Adam, but we are simply identifying the principle which he sets forth very clearly in the passage, when he states, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” The literal, which Paul here identifies as “natural,” is first, and the spiritual is last. Literal Israel was first, and natural, and spiritual Israel comes “afterward.”

Kukho izifundo ezinzulu kakhulu azifundisayo uPawulos ngokuphathelele uAdam wokuqala nowokugqibela, kodwa thina sichonga nje umgaqo awubekayo ngokucacileyo kule ndima, xa esithi, “akubanga kokokuqala oko kungokomoya, kodwa koko kungokwemvelo; kwandule ke emva koko oko kungokomoya.” Oko kungokoqobo, uPawulos akuchaza apha njengokuthi “kungokwemvelo,” kuqala, ize okungokomoya kube kokokugqibela. USirayeli ongokoqobo wayengowokuqala, engowemvelo, kwaye uSirayeli ongokomoya uza “emva koko.”

Literal Babylon precedes spiritual Babylon. The next important point that is emphasized in Paul’s writings is the point in history when the change from literal to spiritual is to be applied. It is the time period of the cross when the prophetic change from literal to spiritual is identified.

IBhabheli yokoqobo yandulela iBhabheli yokomoya. Inqaku elilandelayo elibalulekileyo eligxininiswe kwimibhalo kaPawulos linqaku lembali elichaza ixesha apho olo tshintsho lusuka kokokoqobo lusiya kokokomoya lumele lusetyenziswe khona. Lixesha lomnqamlezo apho kuchongwa khona utshintsho lwesiprofeto olusuka kokokoqobo lusiya kokokomoya.

> For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Galatians 3:26–29.

> Kuba nonke ningabantwana bakaThixo ngokholo kuKristu Yesu. Kuba nonke nina nibhaptiziweyo kuKristu ninxibe uKristu. Akusekho mYuda namGrike, akusekho mkhoboka nakhululekileyo, akusekho ndoda namfazi; kuba nonke nimnye kuKristu Yesu. Ke ukuba ningabakaKristu, niyinzala ka-Abraham, neendlalifa ngokwesithembiso. Galati 3:26–29.

It matters not what your birthright might be, if and when you accept Christ, you then become the seed of Abraham. You are not literal Israel; you are spiritual Israel. The transition from literal to spiritual was the cross. Paul divides mankind into two classes. Each class has their own covenant, each are descendants of Abraham. Each has a city that represents their family and covenant. Each is either a son of literal Adam or spiritual Adam.

Akunamsebenzi nokuba ilifa lakho lokuzalwa lisenokuba yintoni na; ukuba nanini na wamkela uKristu, ngoko uba yimbewu ka-Abraham. AwunguSirayeli wokwenyama; unguSirayeli wokomoya. Utshintsho olusuka kokwenyama luye kokomoya lwalusisiphambano. UPawulos wahlula uluntu lube ziindidi ezimbini. Udidi ngalunye lunomnqophiso walo, yaye ngalunye luyinzala ka-Abraham. Ngamnye unesixeko esimela usapho lwakhe nomnqophiso wakhe. Ngamnye ungaba ngunyana ka-Adam wokwenyama okanye ka-Adam wokomoya.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–30.

> Kuba kubhaliwe kwathiwa uAbraham wayenoonyana ababini, omnye ngowesicakakazi, omnye ngowokhululekileyo. Ke lowo wayengowesicakakazi wazalwa ngokwenyama; kodwa lowo wayengowokhululekileyo wazalwa ngesithembiso. Ezi zinto zingumzekeliso; kuba aba ngabomnqophiso ababini; omnye uvela entabeni yeSinayi, ozalela ubukhoboka, onguHagare. Kuba lo Hagare yiNtaba yeSinayi eArabhiya, yaye ungqinelana neYerusalem ekhoyo ngoku, ekubeni isebukhobokeni kunye nabantwana bayo. Kodwa iYerusalem ephezulu ikhululekile, eyingumama wethu sonke. Kuba kubhaliwe kwathiwa, Vuya, wena uludlolo lungazalanga; gqabhuka ukhale, wena ungazange ube nenimba; kuba lowo ushiyekileyo unabantwana abaninzi ngakumbi kunalowo unendoda. Ke thina, bazalwana, njengokuba kwakunjalo ngoIsake, singabantwana besithembiso. Kodwa kwanjengokuba ngelo xesha lowo wayezelwe ngokwenyama watshutshisa lowo wayezelwe ngoMoya, kunjalo nangoku. Noko ke sithini isiBhalo? Gxotha isicakakazi nonyana waso; kuba unyana wesicakakazi akayi kuba yindlalifa kunye nonyana wokhululekileyo. Ngoko ke, bazalwana, asingabantwana besicakakazi, kodwa singabokhululekileyo. Galati 4:22–30.

In the time period of the cross, the ancient literal became symbols of the modern spiritual. The apostle Paul clarified these essential prophetic truths that allowed William Miller to establish the framework of two desolating powers, which he based all of his prophetic conclusions upon. The same work accomplished by the apostle Paul is what identifies the three desolating powers that is the framework for all the prophetic conclusions of Future for America.

Ngexesha lomnqamlezo, izinto zamandulo ezingokoqobo zaba yimifuziselo yezinto zangoku zokomoya. Umpostile uPawulos wazicacisa ezi nyaniso zibalulekileyo zesiprofeto ezavumela uWilliam Miller ukuba amise umgaqo-siseko wamagunya amabini atshabalalisayo, awawaseka phezu kwawo zonke izigqibo zakhe zesiprofeto. Kwa loo msebenzi wenziwa ngumpostile uPawulos ngowona uchonga amagunya amathathu atshabalalisayo, angumgaqo-siseko wazo zonke izigqibo zesiprofeto zeFuture for America.

The framework of Miller’s understanding of the increase of knowledge represented by the Ulai River vision of chapter seven, eight and nine was based upon his discovery that “the daily” in the book of Daniel represented pagan Rome. He made that discovery in Paul’s second letter to the Thessalonians. That understanding is the primary truth identified in association with the prophetic “lie,” that causes strong delusion to come upon Seventh-day Adventists in the last days.

Isiseko sokuqonda kukaMiller ngokwanda kolwazi okumelwe ngumbono womlambo i-Ulai kwizahluko zesixhenxe, zesibhozo nezesithoba sasisekelwe ekufumaneni kwakhe ukuba “imihla ngemihla” encwadini kaDaniyeli yayimela ubuRoma bobuhedeni. Wenza olo fumaniso kwincwadi yesibini kaPawulos eya kwabaseTesalonika. Olo qondo luyinyaniso ephambili echongiweyo enxulunyaniswa “nobuxoki” besiprofeto, obubangela ukuba inkohliso enamandla ifike phezu kwama-Adventist oMhla weSixhenxe ngemihla yokugqibela.

We will continue our study of the increase of knowledge represented by the vision of the Ulai River in the next article by considering what Miller recognized in Paul’s letter.

Siya kuqhubeka nesifundo sethu sokwanda kolwazi okumelwe ngumbono woMlambo iUlai kwinqaku elilandelayo ngokujonga oko uMiller akuqondayo kwileta kaPawulos.

> “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 ngaphantsi komphezulu, ofunda iintliziyo zabantu bonke, uthi ngabo babenokukhanya okukhulu: ‘Abaxinwa, abamangalisi ngenxa yemeko yabo yokuziphatha neyokomoya.’ Ewe, bakhethe iindlela zabo, yaye umphefumlo wabo uyoliswa zizinto zabo ezingamasikizi. Nami ndiya kukhetha iinkohliso zabo, ndizise uloyiko lwabo phezu kwabo; ngokuba ekubizeni kwam, akubangakho mntu uphendulayo; ekuthetheni kwam, abavanga; kodwa benza okubi phambi kwamehlo aM, bakhetha oko ndandingakuvuyeli.’ ‘UThixo uya kubathumela ukulahlekiswa okunamandla, ukuze bakholwe ubuxoki,’ ngenxa yokuba ‘abangayamkelanga intando yenyaniso, ukuze basindiswe,’ ‘kodwa baba novuyo ekungalungini.’ 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 wathi: ‘Yiyiphi 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 nxamnye noYehova? Owu, yinkohliso enkulu, yalahleko itsalayo, ethi ithabathe iingqondo xa abantu abakhe bayazi inyaniso bephosisa imo yobuthixo nomoya namandla ayo; xa becinga ukuba bazizityebi, bandiswe ngempahla, yaye abaswele nto, kanti enyanisweni baswele yonke into.’” Testimonies, umqulu 8, 249, 250.

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