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# Parallel Warnings - Number Four

Izilumkiso Ezihambelanayo - Inani Lesine

Foundations of Faith and the Peril of Forgetting: Lessons from Prophecy and History

Iziseko Zokholo kunye Nengozi Yokulibala: Izifundo Ezivela EsiProfetweni NaseMbali

Author

Jeff Pippenger

Published

August 8, 2023

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

> Uya kufundisa bani na ulwazi? Uya kwenza bani aqonde imfundiso? Abo balunyulweyo ebisini, abo basuswayo emabeleni.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

> Kuba umthetho kufuneka ube phezu komthetho, umthetho phezu komthetho; umgca phezu komgca, umgca phezu komgca; apha kancinane, nalaphaya kancinane:

> For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

> Kuba uya kuthetha kwaba bantu ngemilebe ethandabuzayo nangolunye ulwimi. Wathi kubo, Nantsi ukuphumla eninokuthi ngako nibaphumlise abadiniweyo; nantsi ke intuthuzelo yokuhlaziyeka; kanti ke abazange bafune ukuva.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Kodwa ilizwi leNkosi laba kubo ngumyalelo phezu komyalelo, umyalelo phezu komyalelo; umgca phezu komgca, umgca phezu komgca; apha kancinane, nalapho kancinane; ukuze bahambe, bawe ngomva, baphuke, babanjiswe emgibeni, bathinjwe. Isaya 28:9–13.

These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.

Ezi ndinyana zikaIsaya ziye zakhankanywa ngokuphindaphindiweyo kwiitafile zikaHabakuki. Apha ndifuna nje ukuzichukumisa ukuze ndithabathe inqaku elinye okanye amabini kwezi ndinyana zangaphambili, ndongezelele kwingxoxo ekhoyo ngoku. Esi siqendu sibonisa abantu abasilelayo kuvavanyo, kuba “bahamba, bawe ngomqolo, baphulwe, babanjiswe ngomgibe, bathinjwe.” Babengabantu abasilelayo kuvavanyo olumalunga nabo uThixo awayeza kuzama “ukubafundisa” ukuba “baqonde” “ulwazi” okanye “imfundiso.” Yayiluvavanyo olwalusekelwe ekuqondeni ukwanda kolwazi, ngoko ke yayiluloo vavanyo lunye olwahlula izilumko nabangendawo kuDaniyeli isahluko seshumi elinesibini, kuba bonke abaprofeti bayavumelana yaye bachaza isiphelo sehlabathi. KuDaniyeli isahluko seshumi elinesibini “izilumko” ziyaqonda, kodwa “abangendawo” abakuqondi ukwanda kolwazi.

The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.

Abantu abakwindinyana kaIsaya bavavanywa “lilizwi leNkosi” “abangavumanga ukuliva.” Kwaye elo “lizwi leNkosi” ngokukodwa abalalayo, nelaliza kubavumela ukuba “baqonde” ukwanda “kolwazi,” yayingumgaqo weBhayibhile ochaza indlela yokulungelelanisa ngokuchanekileyo iimbali zesiprofeto. Abo bawa kwindinyana kaIsaya balahla umgaqo ochaza ukuba ukuze uqonde imbali yesiprofeto kufuneka ukhangele loo mgca “apha kancinane, phaya kancinane.” Ilizwi leNkosi elavelisa uvavanyo abalalayo yayiyindlela yokukhetha imigca yesiprofeto apha naphaya, uze emva koko ubeke omnye waloo migca ikhethiweyo yembali yesiprofeto uhambelane neminye imigca yembali yesiprofeto ethetha ngomxholo omnye. Impumelelo yelo linge lokubeka umgca phezu komgca ngale ndlela ixhomekeke ekusetyenzisweni kwemithetho yokwenene yokutolika isiprofeto. Loo mithetho, eziyiyo “imimiselo,” nazo zimele zihlanganiswe kunye, yaye zifumaneka apha naphaya ngaphakathi eBhayibhileni. Iintombi zikaIsaya ezisilelayo kuvavanyo zenza njalo kuba zilibala eyona nto iphambili ebezingamele ziyilibale, yaye leyo kukuba imbali iyaphindaphinda.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Asinanto yakoyika ngekamva, ngaphandle kokuba silibale indlela iNkosi esikhokele ngayo, nemfundiso yaYo kwimbali yethu edlulileyo.” Life Sketches, 196.

God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.

UThixo akangombhali wesiphithiphithi, yaye indawo engundoqo yokubambelela kule nyaniso kukuba wonke umprofeti eBhayibhileni uchaza umgca omnye wobuprofeti. Ababoni bonke iziganeko ezifanayo kanye kuloo mgca, kodwa usoloko unguloo mgca mnye weziganeko ekupheleni kwehlabathi. Yiziganeko ezikhokelela ekuvalweni kwexesha lovavanyo, ezilandelwa zizibetho ezisixhenxe zokugqibela, eziphela ngokuBuya kweSibini kukaKristu. Ibali lomprofeti omnye lisenokuba lelabantu bakaThixo abathembekileyo kuloo mgca wembali, kodwa ubungqina bomnye umprofeti busenokuba bobabantu bakaThixo abangathembekanga, okanye beUnited States, iVatican, iZizwe eziManyeneyo, abarhwebi bomhlaba okanye i-Islam, kodwa usoloko unguloo mgca mnye.

Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.

Isigidimi sikaEliya esikaMalaki, ngokunjalo nezigidimi ezimelwe kwiSityhilelo izahluko sokuqala, seshumi elinesine neshumi elinesibhozo, kwakunye nesigidimi sikaDaniyeli ishumi elinanye neshumi elinesibini, sisigidimi esinye kanye. Zonke zingumgca omnye wembali, kodwa ngasinye sinalo igalelo laso elikhethekileyo ebalini.

What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.

Into ephantse ingaqondwa kakubi phantse ngokubanzi ngalo myalezo ukhethekileyo yinto yokuba utyhilwa kuphela kubantu bakaThixo kanye phambi kokuvalwa kwexesha lovavanyo loluntu. Sisazi ukuba lo myalezo ukhethekileyo usoloko ulumkisa ngokuvalwa okusondelayo kwexesha lovavanyo, siya kuqwalasela mhlawumbi owona mzekeliso ucacileyo wokuvalwa kwexesha lovavanyo eBhayibhileni.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Ongalungisiyo, makangabi lungisa kuse; nongcolileyo, makangabi ngcolileyo kuse; nolilungisa, makaqhubeke elilungisa kuse; nongcwele, makaqhubeke engcwele kuse. ISityhilelo 22:11.

Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.

Phambi kokuba ukuphela kwexesha lovavanyo kubhengezwe engcweleni engentla ngamazwi evesi yeshumi elinanye, kuya kubakho isigidimi esikhethekileyo sesilumkiso sobuprofeti esivela encwadini yeSityhilelo, etyhilwe kubakhonzi bakaThixo.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Wandixelela kum, Musa ukutywina amazwi esiprofeto sale ncwadi; kuba ixesha likufuphi. Lowo ungalungisiyo, makaqhubeke engalungisanga; nalowo ongcolileyo, makaqhubeke engcolile; nalowo ulilungisa, makaqhubeke elilungisa; nalowo ungcwele, makaqhubeke engcwele. ISityhilelo 22:10, 11.

There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.

Kuya kubakho umyalezo okhethekileyo wesiprofeto oza kuqatshelwa ngabantu bakaThixo kanye phambi kwezibetho ezisixhenxe zokugqibela. Xa elo “xesha lisondele” “isiprofeto sale ncwadi” (isiprofeto seSityhilelo) ebesitywiniwe simele sityhilwe. Ekuphela kwesiprofeto encwadini yeSityhilelo ebesitywiniwe sisiprofeto seendudumo ezisixhenxe.

> And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.

> Ndabona esinye isithunywa esinamandla sisihla sivela ezulwini, sibhinqe ilifu; nomnyama wawuphezu kwentloko yaso, nobuso baso babunjengelanga, neenyawo zaso zinjengeentsika zomlilo. Sasinencwadana encinane evulekileyo esandleni saso; sabeka unyawo lwaso lokunene phezu kolwandle, nolwasekhohlo phezu komhlaba, samemelela ngezwi elikhulu, njengaxa ingonyama igquma; yathi yakumemelela, iindudumo ezisixhenxe zakhupha amazwi azo. Zakuba iindudumo ezisixhenxe ziwakhuphile amazwi azo, ndandiza kubhala; ndeva izwi livela ezulwini lisithi kum, Zitywine ezo zinto zithethwe ziindudumo ezisixhenxe, ungazibhali. ISityhilelo 10:1–4.

Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.

Kanye nje kokuphela kwexesha lovavanyo lwabantu, xa “ixesha lisondele,” kuya kubakho ukutyhilwa kwenyaniso ekhethekileyo yeBhayibhile echaza “izinto ezimele zenzeke kwakamsinyane.” Ingelosi enamandla yesiTyhilelo seshumi nguYesu Kristu, owadanduluka njengeNgonyama.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ingelosi enamandla eyayalela uYohane yayingenguye omnye ngaphandle kukaYesu Kristu. Ukubeka kwaKhe unyawo lwasekunene phezu kolwandle, nolwasekhohlo phezu komhlaba owomileyo, kubonisa indima ayenzayo kwimiboniso yokugqibela yembambano enkulu noSathana. Esi sikhundla sibonisa amandla negunya laKhe aphezulu phezu komhlaba wonke. Le mbambano iye yanda ngamandla yaza yazimisela ngakumbi ukusuka kwisizukulwana ngesizukulwana, yaye iya kuqhubeka injalo de kufike imiboniso yokugqibela xa ukusebenza ngobuchule kwamandla obumnyama kuya kufikelela encotsheni yawo. USathana, emanyene nabantu abangendawo, uya kulahlekisa ihlabathi liphela neecawe ezingayamkeliyo intando yenyaniso. Kodwa ingelosi enamandla ifuna ingqalelo. Ikhala ngezwi elikhulu. Iza kubonakalisa amandla negunya lelizwi laKhe kwabo baye bazimanya noSathana ukuze bachasane nenyaniso.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?

Ekugqibeleni “iicawa” ezikhohliswa ngu “Sathana” zikhohliswa ngenxa yokuba zingalwamkelanga uthando “lwenyaniso.” Igama elithi “inyaniso” kweso sahluko sesiBini kwabaseTesalonika athe uDade White usandul’ ukubhekisa kuso lelona gama liphambili lesiGrike eliphuma kwigama lesiHebhere eliguqulelwa ngokuthi “inyaniso,” elakhiwe ngoonobumba abathathu besiHebhere kwaye limele uAlfa no-Omega. Ngaba bukhona ubungqina beBhayibhile bokuba inyaniso enxulumene nomgaqo wokukhankanywa kokuqala, emele uphawu lwesimilo sikaKristu, yiyo inyaniso eyaliwayo yaye ngenxa yoko ivelise inkohliso enamandla?

> Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.

> Ngoku siyanibongoza, bazalwana, ngokuza kweNkosi yethu uYesu Kristu, nangokuhlanganiselwa kwethu kuye, ukuba ningakhawulezi nishukunyiswe ezingqondweni, ningakhathazeki, nokuba kungenxa yomoya, nokuba kungenxa yelizwi, nokuba kungenxa yencwadi engathi ivela kuthi, ngokungathi usuku lukaKristu selusondele. Makungabikho bani unikhohlisayo nangayiphi na indlela; kuba olo suku aluyi kufika, lingekafiki kuqala ukuwexuka, ize loo ndoda yesono ityhilwe, unyana wentshabalalo; lowo uchasayo, aziphakamise ngaphezu kwayo yonke into ebizwa ngokuba nguThixo, okanye enqulwayo; ngokokude yena, njengothi nguThixo, ahlale etempileni kaThixo, ezibonakalisa ukuba unguThixo. Anikhumbuli na ukuba, ndakubasahleli nani, ndanixelela ezi zinto? Kananjalo ngoku niyayazi into emthintelayo, ukuze atyhilwe ngexesha lakhe. Kuba imfihlelo yobugwenxa seyisebenza kakade; kuphela lowo uthintelayo ngoku uya kuqhubeka ethintela, ade asuswe endleleni. Kwaye ke lowo ungendawo uya kutyhilwa, lowo iNkosi eya kumchitha ngomoya womlomo wayo, imtshabalalise ngokukhazimla kokufika kwayo; lowo ukufika kwakhe kungokokusebenza kukaSathana, kunawo onke amandla, nemiqondiso, nezimanga zobuxoki, nangakho konke ukulukuhla kokungalungisi kwabo batshabalalayo; ngenxa yokuba bengalwamkelanga uthando lwenyaniso, ukuze basindiswe. Ngenxa yoko ke uThixo uya kubathumela inkohliso enamandla, ukuze bakholwe bubuxoki; ukuze bagwetywe bonke abangakholwanga yinyaniso, kodwa bakholiswa kukungalungisi. 2 Tesalonika 2:1–12.

This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.

Le ndinyana yaseThesalonika iye yathethwa rhoqo kwiiThebhile zikaHabakuki, ngoko ke ngeli xesha siya kunika kuphela amagqabantshintshi amafutshane. Oko uDade White akubiza ngokuba “sisenzo esimangalisayo sikaSathana” kuko oko uPawulos akubiza ngokuba “kukusebenza kukaSathana ngamandla onke, nangeempawu, nangezimanga zobuxoki.” Umsebenzi wenkohliso ochongwe nguDade White noPawulos uqala kumthetho weCawa eUnited States.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Ngommiselo onyanzelisa ukumiselwa kobuPopu ngokwaphula umthetho kaThixo, isizwe sethu siya kuzihlukanisa ngokupheleleyo nobulungisa. Xa ubuProtestanti buya kwelula isandla sabo ngaphaya komsantsa ukuze bubambe isandla segunya laseRoma, xa buya kuwela ngaphezu kwenzonzobila ukuze budibane ngezandla noMoya wobuMoya, xa, phantsi kwempembelelo yalo manyano kathathu, ilizwe lethu liya kukhanyela wonke umgaqo woMgaqo-siseko walo njengorhulumente wobuProtestanti noweriphabliki, lize lenze amalungiselelo okusasazwa kobuxoki neenkohliso zobuPopu, ngoko sinokwazi ukuba ixesha lifikile lokusebenza okumangalisayo kukaSathana nokuba isiphelo sikufuphi.” Testimonies, umqulu 5, 451.

In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”

Kule ndinyana yabaseTesalonika siyiphononongayo, uPawulos uchaza upopu ekupheleni kwehlabathi ngamabizo amane ahlukeneyo. Upopu “ngumntu wesono,” “ungunyana wentshabalalo,” “uyimfihlelo yobugwenxa,” yaye “nguLowo Ungendawo.” UPawulos unika nezinye iimpawu ezimbalwa zopopu ngaphandle kwala mabizo mane, kuba uyasazisa ukuba upopu, (owayesesengowexesha elizayo ngemihla kaPawulos) “wayeya kutyhilwa ngexesha lakhe.”

The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.

Upopu “wayeya kutyhilwa ngexesha lakhe,” yaye obona bungqina bucace gca beBhayibhile, nangona kungengabo bodwa ubunyani beBhayibhile; obona bunyani beBhayibhile bucace gca bokuba upopu webandla laseRoma ungumchasi-Kristu wesiprofeto seBhayibhile bumiselwa ziimbekiselo ezisixhenxe ezahlukeneyo nezithe ngqo eBhayibhileni ezichaza “ixesha” apho ubupopu babuya kulawula umhlaba, elo kanye “xesha” uluntu olulubiza ngokuba ngamaXesha oBumnyama. IBhayibhile ityhila upopu njengobupopu ngokuchaza ngokuphindaphindiweyo kanye elo xesha lichanekileyo “lexesha,” ukususela ngowama-538 kude kube ngowe-1798, apho ubupopu babuya kulawula ihlabathi. UPawulos wathi wayeya kutyhilwa ngexesha lakhe.

Paul also identifies that it is the pope that “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.

UPawulos ukwabonakalisa ukuba ngupopu lowo “uphikisana naye, aziphakamise ngaphezu kwako konke okubizwa ngokuba nguThixo, okanye okunqulwayo; ngokude yena, ngokungathi unguThixo, ahlale etempileni kaThixo, ezibonakalisa ukuba unguThixo.” Phakathi kwezinye izinto, oku kubonisa ukuba umchasi-Kristu wesiprofeto seBhayibhile ngumfuziselo wenkolo. AkanguHitler, okanye uAleksandire Omkhulu. Oku kuqhubekeka nokunciphisa ukuchongwa kopopu, kuba akangosozwilakhe wenkolo nje kuphela, kodwa ungusozwilakhe wenkolo othi uzibeke ngaphakathi kwetempile kaThixo. Umchasi-Kristu ubanga ukuba uhleli ngaphakathi ebandleni lamaKristu.

According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:

NgokukaPawulos noDaniyeli, xa upopu ekwibandla lakhe elizibiza ngokuba lelikaKristu, ubonakalisa isimilo sikaSathana owayenqwenela ukuhlala etroneni kaThixo nokuphakanyiswa ngaphezu kwazo zonke izinto. Ndithi uPawulos noDaniyeli kuba uninzi lwabachazi beBhayibhile luyavuma ukuba xa uPawulos ebonisa ukuba olunye lweempawu zikapopu kukuba ungumntu ozithanda ngokupheleleyo, uPawulos wayecaphula nje kwinkcazo kaDaniyeli ngopopu kuDaniyeli isahluko seshumi elinanye, apho uDaniyeli ebhala khona esithi:

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

> “Yaye ukumkani uya kwenza ngokwentando yakhe; aziphakamise, azenze mkhulu ngaphezu kothixo bonke, athethe izinto ezimangalisayo nxamnye noThixo woothixo, aphumelele kude kugqitywe ingqumbo; kuba oko kumisiweyo kuya kwenziwa. Daniyeli 11:36.

When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is the pope who “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”

Xa uPawulos ethetha ngesimilo esizithanda ngokugqithisileyo sopopu, uphinda ngamagama akhe ivesi kaDaniyeli aze athi ngupopu lowo “uchasa, aziphakamise ngaphezu kwako konke okubizwa ngokuba nguThixo, nokuba kunqulwa; ngokokude ahlale etempileni kaThixo enjengoThixo, ezibonakalisa ukuba unguThixo.” Ivesi ekuDaniyeli echaza isimilo sobupopu ikwabhekisa “kwixesha” elamiselwa ukuba “liveze” ukuba ubupopu babungumchasi-Kristu, njengoko ichaza ukuba ubupopu buya “kuphumelela” de “ingqumbo igqitywe.”

The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.

“Ingqumbo” yaphela ngowe-1798, ngoko ke uDaniyeli kule ndima (nangona le ingeyiyo enye yeendawo ezisixhenxe ezithe ngqo ezikwincwadi zikaDaniyeli neSityhilelo apho kukhankanywa khona imbali yeminyaka eli-1260), nangona kunjalo uyawachaza ngokungqalileyo amandla obupopu aze aphawule ukuba afumana “inxeba elibulalayo,” njengoko uYohane ebiza njalo, ngowe-1798. Ngaloo ndlela, le ndima ichaza ukuphela kwexesha lolawulo lobupopu, nangona ingachazi ubude belo lawulo.

In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.

Kule ndinyana, uPawulos ukwachaza namandla awayeza kuwuthintela ubupopu ekubeni buthathe ulawulo lwehlabathi ngowama-538, xa wathi amaTesalonika awayebabhalelayo ayesele eyazi le nyaniso ikhethekileyo. Wabuza wathi, “Anikhumbuli na, ukuba, ndakha ndinani, ndanixelela ezi zinto?” Uyabakhumbuza ukuba babesazi kakade “oko kuthintelayo” (oko kukuthi, okuthibazelayo) ubupopu de “bubhengezwe ngexesha labo.” Amandla awandulela aza athintela ubupopu ekuthatheni ulawulo lwehlabathi yayingawona mandla ayelawula ihlabathi xa uPawulos wayebhala le leta. YayiliRoma lobuhedeni. UPawulos wabhala ukuba iRoma yobuhedeni yayiza “kususwa endleleni” ukuze ubupopu buthathe ulawulo lwehlabathi.

It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.

Yayikoku kuqonda okwakhokelela uWilliam Miller ekubeni aqonde ukuba amandla afanekiselwa ngokuthi “imihla ngemihla” encwadini kaDaniyeli yayiyiRoma yobuhedeni. Ubu-Adventist buyavuma ukuba isakhiwo, yaye ngenxa yoko nazo zonke iingqiqo zikaWilliam Miller zesiprofeto, zazisekelwe ekuqondeni kwakhe iincwadi zikaDaniyeli neSityhilelo nokuba ezo ncwadi zimbini zithetha ngamagunya amabini achithayo, iRoma yobuhedeni neRoma yobupopu. Kwindawo eseTesalonika uMiller, esele esazi (njengoko wonke umProtestanti wayesazi ngemihla yakhe, ukuba upopu wayengumchasi-Kristu); wathi akukuqonda ukuba iRoma yobuhedeni yayiligunya lembali elandulela ulawulo lobupopu, kwanokuba uPawulos wayetshilo ukuba iRoma yobuhedeni yayimele isuswe ngaphambi kokuba ubupopu bunyuke buhlale etroneni yomhlaba, ngoko wayidibanisa le nto nencwadi kaDaniyeli kunye “nemihla ngemihla,” apho kubhekiswa kathathu ukuba imihla ngemihla kwafuneka “isuswe” phambi kokuba ubupopu bulawule ihlabathi. Ubungqina bukaPawulos bamvumela uMiller ukuba abone ukuba iRoma yobuhedeni yayiyeyona “mihla ngemihla” kaDaniyeli, yaye emva koko wakwazi ukuqonda ukuba amagunya amabini achithayo kaDaniyeli yayiyiRoma yobuhedeni neRoma yobupopu. Le nyaniso imele isiseko sentshukumo yamaMillerite. Ubu-Adventist ngokuqinisekileyo buyawukhaba umsebenzi kaMiller namhlanje, kodwa basaqonda ukuba olu luvo ngokubanzi lwendlela uMiller awaphuhlisa ngayo ukuqonda kwakhe “imihla ngemihla” kuDaniyeli luyangqina ukuba igunya uPawulos athi “liyathintela” ukuvela kwamandla obupopu de lisuswe, eliyiRoma yobuhedeni, lolona hlahlelo luchanekileyo lwengcinga kaMiller ngezi zifundo.

With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.

Ngokubona inyaniso yokuba “umnikelo wemihla ngemihla” encwadini kaDaniyeli ungumfuziselo weRoma yobuhedeni eyandulela ubukumkani beRoma yobupopu awayeyimele nguDaniyeli njengelisikizi lentshabalalo, uMiller ke ngoko wakwazi ukuqonda amaxesha esiprofeto anxulumene nobukumkani besiprofeto seBhayibhile; yaye, njengoko ingqondo yakhe yavulelwa ezi zityhilelo, wahlanganisa uthotho lweenyaniso ezimele iziseko zobuAdventist. Ezo nyaniso zaba zingcweliswe kwiitafile ezimbini zeetshathi zoovulindlela zika-1843 no-1850. Ezo nyaniso zisiseko sobuAdventist, yaye zazisekelwe ekuqondweni “kwexesha.” Imbali yexesha ezabekwa ngalo iziseko yinto ephambili ekuxoxwa ngayo kwiitafile zikaHabakuki.

What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).

Into engachazwanga kwiiThebhile zikaHabakuki kukuba iziseko ezazisekelwe exesheni zavelisa ulwakhiwo olunika imbono efunekayo ukuze isizukulwana sokugqibela siqonde ukuba kwakukho iinyaniso ezazimelwe njengeziseko. Kwakukho inyaniso yokuqala eyayililitye lokuqala kanye elabekwa esisekweni, kodwa “imihla ngemihla” encwadini kaDaniyeli yayingeyiyo inyaniso yokuqala kaMiller. Inyaniso eyayiza kuba lilitye lokuqala esisekweni awavuselwa ukuba asakhe uMiller yayikukuthi “amaxesha asixhenxe” eLevitikus amashumi amabini anesithandathu, kodwa ngaphandle kwenyaniso “yemihla ngemihla,” uMiller wayengayi kuluqonda ulwakhiwo lwesiprofeto awayefanele ukuluqonda ukuze aveze isigidimi sengelosi yokuqala. Ulwakhiwo lwakhe lwalubeka isiprofeto embonweni wamagunya amabini atshabalalisayo. UMiller wayethetha nenamba (iRoma yobuhedeni) nerhamncwa (upopu). Ingelosi yesithathu ithetha nenamba (iZizwe eziManyeneyo), irhamncwa (upopu), nomprofeti wobuxoki (iUnited States).

If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.

Ukuba umntu uyazamkela zonke—ingengazo ezinye, koko zonke—Iziprofeto zexesha ezabekwa phambili ngamaMillerite kwiitshathi ezimbini ezingcwele zoovulindlela, loo mntu uya kuswela ukwenza uphando ngaloo nyaniso ngokwakhe. Unokuzamkela njani ke, ukuba akuzange uzihlolisise? Ukuba abo bantu baphanda iinyaniso ezisisiseko benza ezo nyaniso zibe luxanduva lwabo lobuqu ukuba bazivavanye, baze emva koko bazamkele zonke ezo nyaniso, ngoko bakhe phezu kweLiwa, kungekhona phezu kwentlabathi.

> “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 nto ukuba ingene eya kuphazamisa isiseko sokholo ekade sisakha phezu kwaso ukususela oko umyalezo wafikayo ngowe-1842, 1843, nango-1844. Ndandikulo lo myalezo, yaye ukususela ngoko bendihleli ndimi phambi kwehlabathi, ndithembekile ekukhanyeni uThixo asinike kona. Asizimiselanga ukususa iinyawo zethu eqongeni ezabekwa kulo ngoxa imini ngemini sasifuna iNkosi ngomthandazo onzulu, sifuna ukukhanya. Nicinga ukuba ndingancama ukukhanya uThixo andinike kona? Lona malube njengeLiwa lamaXesha. Belindikhokela ukususela oko ndalunikwayo.” Review and Herald, Epreli 14, 1903.

In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.

Ukuze abo baya kuva bakwazi ukuhlalutya iziprofeto zexesha zembali yamaMillerite, kufuna isenzo sokujonga amaxesha embali amelwe zezo ziprofeto zexesha. Oku kumela umsebenzi wokubonakalisa iziganeko phezu komgca wexesha. Xa umfundi wesiprofeto efikelele kwinqanaba lophando apho athathela ingqalelo la maxesha esiprofeto, achongwe ngamaMillerite eBhayibhileni aze emva koko axhaswe yimbali ebhaliweyo, uya kuba kwimeko yokuba aqonde ukuba imbali ekwisiqalo sesiprofeto sexesha ngokomfuziselo imela imbali ekwisiphelo saso eso siprofeto sinye. Ukusuka kuloo ndawo yokujonga, umfundi ufanele afunde ukuba imbali iyaphindwa. Yaye xa oko kuqonda sekumisiwe, ufanele kananjalo abone ukuba uYesu uzekelisa isiphelo ngesiqalo.

And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.

Kwaye kumgca wesiprofeto obonisa isiphelo sehlabathi “njengokwakhiwa kwetempile,” umfundi umele azi ukuba kukho ilitye lokugqibela elibekwa phezu kwetempile eyakhiwe phezu kwesiseko. Umele afike aqonde ukuba isiseko setempile uMiller awasetyenziselwa ukusityhila (esimele uYesu Kristu, kuba akukho siseko sinokubekwa ngaphandle kukaYesu Kristu), sasisisiseko esakhiwe phezu kwexesha lesiprofeto. Ngenxa yokuba uYesu ubonakalisa isiphelo ngesiqalo, umfundi umele kwakhona abone ukuba ilitye lokugqibela, ilitye lokugqibela etempileni—limele lingqinelane nesiseko. Isiseko setempile kuMiller sasingumhla wesiprofeto, kodwa nangona kunjalo isiseko sasinguYesu Kristu.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:10, 11.

> Ngokobabalo lukaThixo endabunikwayo, njengomakhi oyinkosi osisilumko, ndibeke isiseko, aze omnye akhe phezu kwaso. Kodwa umntu ngamnye makalumkele indlela akha ngayo phezu kwaso. Kuba akukho mntu unokubeka esinye isiseko ngaphandle kweso sibekiweyo, esinguYesu Kristu. 1 Korinte 3:10, 11.

Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.

UPawulos uchaza umsebenzi wakhe njengokumisa itempile awabeka yona isiseko okanye isiqalo sayo. Wayengumpostile kwiiNtlanga, yaye wasetyenziswa ekubekeni isiseko sebandla lamaKristu. Kule ndima inye uPawulos ukwabonisa ukuba imizimba yethu yitempile yoMoya oyiNgcwele. Kukwakho netempile kaSolomon nengcwele yasentlango, zonke ezo zineziseko, yaye zonke zimelwe njengoYesu Kristu. Isiseko uMiller awasetyenziswayo ukusimisa yayiyitempile yoBuvangeli bokuBuya kukaKristu, yaye isiseko saloo tempile ngokwenene nguYesu Kristu; kodwa ngakumbi ngokukodwa, yitempile emiswa ngezinto ezingokomoya nezesiprofeto.

The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.

Ngoko ke ilitye lentloko nalo kufuneka libe nguYesu Kristu, kodwa ilitye lentloko kufuneka likwabandakanye umthetho oyintloko wesiprofeto, kuba uMiller wanikwa uludwe lwemithetho oluqulethe umthetho oyintloko wamaMillerite, owayengumgaqo othi “unyaka umele usuku.” Ngaphandle kwaloo mthetho, akukho kuqondwa kwesiprofeto sexesha, yaye ngenxa yoko akukho siseko. Kufuneka kubekho umfanekiswano ekugqibeleni omela uYesu Kristu (iSiseko) ongumthetho oyintloko phakathi koludwe lwemithetho oluseka iSityhilelo sikaYesu Kristu. Lo mthetho, kambe ke, ngumthetho “wokukhankanywa kokuqala,” omele uphawu lwesimilo sikaKristu oluchonga isiphelo kwasekuqaleni.

In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:

Ku-2 Tesalonika abo bangayamkelanga uthando lwenyaniso ukuze basindiswe, bayala inyaniso njengoko imelwe ligama lesiGrike elivela kwigama lesiHebhere elakhiwe ngoonobumba abathathu, neliguqulelwa ngokuthi “inyaniso” kwiTestamente eNdala. Iqela elamkela olo lahlekiso lunamandla, ngenxa yokuba lakholwa ubuxoki, lala ukubuyela kwiindlela zamandulo, iziseko zobu-Adventism njengoko zimelwe kwiitshathi ezimbini ezingcwele. Ngoko ke, kwisicatshulwa ebesesicinga ngaso kangangethuba ngoku kuthiwa:

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ingelosi enamandla eyafundisa uYohane yayingengomnye ngaphandle kukaYesu Kristu. Ukubeka kwayo unyawo lwayo lokunene phezu kolwandle, nolasekhohlo phezu komhlaba owomileyo, kubonisa inxaxheba Ayenzayo kwimiboniso yokugqibela yembambano enkulu noSathana. Esi sikhundla sibonisa amandla Nobukhosi Bakhe obupheleleyo phezu komhlaba wonke. Le mbambano yayisiya isomelela ngakumbi kwaye izimisele ngakumbi ukusuka kwisizukulwana ukuya kwesinye, yaye iya kuqhubeka injalo kude kuse kwimiboniso yokugqibela xa ukusebenza ngobuchule kwamandla obumnyama kuya kufikelela encotsheni yako. USathana, emanyene nabantu abangendawo, uya kulilahlekisa ihlabathi lonke kunye neecawe ezingalwamkeliyo uthando lwenyaniso. Kodwa ingelosi enamandla ifuna kuqatshelwe. Ikhala ngezwi elikhulu. Iza kubonisa amandla negunya lelizwi Layo kwabo bamanyene noSathana ukuze bachase inyaniso.” The Seventh-day Adventist Bible Commentary, umqulu 7, 971.

In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.

Kule ndawo yangaphambili “amabandla angalwamkelanga uthando lwenyaniso” ziintombi ezingendawo neziziziyatha zikaDaniyeli nekaMateyu ezichazwa nguAmosi 8:12 njengabo baya kuqalisa ukufuna isigidimi sokugqibela sesilumkiso sikaThixo xa sekusele kudlule ixesha. Sekusele kudlule ixesha, kuba bakholwa bubuxoki obungokweziseko ze-Adventism. I-Adventism yaqala kuqala ukusela kobo buxoki ngowe-1863, yaye ukususela ngelo xesha yaqhubeka nje isihla ngokupheleleyo.

What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.

Into endiza kukubhala yinto ngokupheleleyo exhomekeke kwimbono yomntu, ndicinga njalo; kodwa kukuphi ukukhanya okutsha kwesiprofeto okwangeniswa kubu-Adventist ukususela ngowe-1863? UEllen White uthi ngomyalezo kaJones noWaggoner wowowe-1888, ukuba wawungumyalezo awayewushumayela kangangeminyaka. Umyalezo wabo usenokuba wavakala umtsha nowothusayo kubu-Adventist ngowe-1888, kodwa ubutsha nokothusa kwawo akuzange kuveliswe ngumyalezo omtsha, koko kwaveliswa bubumfama obabusele buqalisa ukuhlela phezu kwabantu bakaThixo ukususela ngowe-1863.

Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?

UEllen White wayichaza i-Adventism njengesele ikwimeko yaseLawodike phambi ko-1863, ngoko ke ubumfama baseLawodike babusele bungenelela kwi-Adventism phambi ko-1863; kodwa ngo-1863 ibandla layibeka ecaleni ngokusesikweni inyaniso emalunga “namaxesha asixhenxe” kaLevitikus amashumi amabini anesithandathu, eyayiyeyona “siprofeto sexesha” sokuqala kanye uMiller awasifumanayo. Akukho kukhanya kwesiprofeto kuvelileyo kwi-Adventism ukusukela ngo-1863! Yintoni eyatshintshayo?

The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…

Ilitye kanye lokuqala lesiseko setempile esakhelwa phezu kwexesha lesiprofeto nelalimela uYesu Kristu, labekwa ecaleni yi-Adventism ngowe-1863. Ilitye lokuqala elabekwa nguMiller kwisiseko setempile esasisekelwe kwixesha njengoko linikwe kuDaniyeli nguKristu owazimela njengoPalmoni, “umbali omangalisayo,” lakhanyelwa laza labekwa ecaleni. Elona litye lokuqala awafumanayo uMiller…

> “In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:

> “Ekucaphuleni kwakhe isiprofeto selitye elaliwe, uKristu wabhekisa kwisiganeko esiyinyaniso embalini kaSirayeli. Esi siganeko sasinxulumene nokwakhiwa kwetempile yokuqala. Nangona sasinokusetyenziswa okukhethekileyo ngexesha lokuza kukaKristu okokuqala, yaye sasimele ukuba sibabambe ngamandla akhethekileyo amaYuda, sikwanaso nesifundo kuthi. Xa kwakhiwa itempile kaSolomon, amatye amakhulu kakhulu eendonga nesiseko ayelungiswe ngokupheleleyo ezinkwalini; akuba ezisiwe kwindawo yokwakha, kwakungamelanga kusetyenziswe nasinye isixhobo kuwo; abasebenzi babenokwenza kuphela ukuwabeka ezindaweni zawo. Ukuze lisetyenziswe kwisiseko, kwaziswa ilitye elinye elalinobukhulu obungaqhelekanga nokumila okungaqhelekanga; kodwa abasebenzi abazange bakwazi ukufumana ndawo yalo, baza abalivuma. Lalibacaphukisa njengoko lalilele lingasetyenziswa endleleni yabo. Kwadlula ixesha elide lihlala lilitye elaliweyo. Kodwa bakufika abakhi ekubekweni kwelona litye lembombo, bakhangela ixesha elide ilitye elinobukhulu namandla awaneleyo, nelinemilo efanelekileyo, ukuze lithabathe loo ndawo ikhethekileyo, lize lithwale ubunzima obukhulu obuya kuphumla phezu kwalo. Ukuba babenokukhetha ngobudenge kule ndawo ibalulekileyo, ukhuseleko lwesakhiwo siphela lwalunokubekwa emngciphekweni. Kwakufuneka bafumane ilitye elinokumelana nefuthe lelanga, lomkhenkce, nelesaqhwithi. Amatye aliqela ayekhe akhethwa ngamaxesha ahlukeneyo, kodwa phantsi koxinzelelo lobunzima obukhulu aye aqhekeka abe ziingceba. Amanye ke ayengenakuwunyamezela uvavanyo lotshintsho olukhawulezayo lwemozulu. Kodwa ekugqibeleni kwaqwalaselwa ilitye elalelwe ixesha elide kangako. Lalivezwe emoyeni, elangeni nasesaqhwithini, lingakhange libonakalise nencinane nje intanda. Abakhi balihlola elo litye. Laluphumelele lonke uvavanyo ngaphandle kolunye. Ukuba lwalunokulunyamezela uvavanyo loxinzelelo olunzima, bagqiba kwelokuba balamkele njengelitye lembombo. Uvavanyo lwenziwa. Ilitye lamkelwa, laziswa endaweni eyayabelwe lona, laza lafunyaniswa lilungele ngokugqibeleleyo. Embonweni wesiprofeto, uIsaya waboniswa ukuba eli litye lalingumfuziselo kaKristu. Uthi:

> “‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.

> “‘Yenzani iNkosi yemikhosi ibe ngcwele ngokwaYo; ibe Yiyo uloyiko lwenu, ibe Yiyo ukoyikeka kwenu. Yaye Yona iya kuba yindawo engcwele; kodwa ibe lilitye lokukhubekisa neliwa lesikhubekiso kuzo zombini izindlu zakwaSirayeli, ibe ngumgibe nesirhintyelo kubemi baseYerusalem. Yaye baninzi phakathi kwabo abaya kukhubeka, bawe, baphulwe, babanjiswe ngumgibe, bathinjwe.’ Umprofeti, ethwalelwe phantsi embonweni wesiprofeto esiwa ekufikeni kokuqala, waboniswa ukuba uKristu wayeza kuthwala izilingo neemvavanyo ezazifuziselwa yindlela elaphathwa ngayo ilitye lembombo eliyintloko etempileni kaSolomon. ‘Ngako oko itsho iNkosi uYehova ukuthi, Yabonani, ndibeka eZiyon ilitye lesiseko, ilitye elivavanyiweyo, ilitye lembombo elinqabileyo, isiseko esiqinileyo; okholwayo akayi kukhawuleza.’ Isaya 8:13–15; 28:16.

> “In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.

> “Ngobulumko obungenasiphelo, uThixo wakhetha ilitye lembombo, walibeka Yena ngokwaKhe. Wathi lisiseko ‘esiqinisekileyo.’ Ihlabathi liphela linokubeka phezu kwalo imithwalo yalo neentsizi zalo; linokuyinyamezela yonke loo nto. Banokwakha phezu kwalo bekhuselekile ngokugqibeleleyo. UKristu ulilitye ‘elivavanyiweyo.’ Abo bathembela kuYe, akaze abadane. Uluphumelele lonke uvavanyo. Uyinyamezele ingcinezelo yetyala lika-Adam, netyala lenzala yakhe, waphuma engengomoyisi nje kuphela phezu kwamandla obubi. Uthwale imithwalo ayiphoselwa nguwo wonke umoni oguqukayo. KuKristu intliziyo enetyala ifumene ukukhululeka. Usiseko esiqinisekileyo. Bonke abo bamenza ingqiniseko yabo baphumla bekhuselekile ngokugqibeleleyo.”

> “In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:

> “Esiprofetweni sikaIsaya, uKristu uchazwa njengesiseko esiqinisekileyo kwananjengelitye lokukhubekisa. Umpostile uPetros, ebhala ephefumlelwe nguMoya oyiNgcwele, ubonisa ngokucacileyo ukuba uKristu ulilitye lesiseko kubani, kwanokuba uliliwa lesikhubekiso kubani:

> “‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.

> “‘Ukuba kambe nikhe navavanya ukuba iNkosi inobabalo. Nisondela kuyo, njengakulo ilitye eliphilileyo, elaliweyo ngabantu kambe, kodwa linyuliweyo nguThixo, linqabileyo; nani ke, njengamatye aphilileyo, nakhiwa nibe yindlu yomoya, ububingeleli obungcwele, ukuze ninyuse imibingelelo yomoya, eyamkelekileyo kuThixo ngoYesu Kristu. Ngenxa yoko kukwaqulethwe esiBhalweni ukuthi, Yabonani, ndibeka eZiyon ilitye lembombo eliyintloko, elinyuliweyo, linqabileyo; nalowo ukholwayo kuye akayi kudaniswa. Ngoko ke kuni nina nikholwayo unqabile; kodwa kwabangathobeliyo, ilitye abalalayo abakhi, lona elo lenziwe intloko yembombo, nelilitye lokukhubekisa, neliwili lesikhubekiso, kubo abo bakhubeka elizwini, bengathobeliyo.’ 1 Petros 2:3–8.

> “To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.

> “Kwabo bakholwayo, uKristu usisiseko esiqinisekileyo. Aba ngabo bawele eLiweni baza baqhekeka. Apha kubonakaliswa ukuzithoba kuKristu nokukholwa kuYe. Ukuwela eLiweni uze uqhekeke kuthetha ukulahla ubulungisa bethu bokuzilungisa, size siye kuKristu ngokuthobeka komntwana, siguquke ezikreqweni zethu, sikholwe kuthando lwaKhe oluxolelayo. Kwangokunjalo ke, kungokholo nokuthobela apho sakha phezu kukaKristu njengesiseko sethu.”

> “Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.

> “Phezu kwelitye eliphilayo, amaYuda neeNtlanga ngokufanayo banokwakha. Lo nguye kuphela isiseko esinokuthi sakhe phezu kwaso ngokhuseleko. Sibanzi ngokwaneleyo kubo bonke, kwaye somelele ngokwaneleyo ukuthwala ubunzima nomthwalo wehlabathi liphela. Kwaye ngokunxulumana noKristu, ilitye eliphilayo, bonke abakha phezu kwesi siseko baba ngamatye aphilayo. Abantu abaninzi, ngemizamo yabo, bayagrunjwa, bagudiswe, baze bahonjiswe; kodwa abanako ukuba ‘ngamatye aphilayo,’ kuba abanxulumene noKristu. Ngaphandle kolu nxulumano, akukho mntu unokusindiswa. Ngaphandle kobomi bukaKristu kuthi, asinakukwazi ukumelana nezaqhwithi zesihendo. Ukhuseleko lwethu lwanaphakade luxhomekeke ekwakheni kwethu phezu kwesiseko esiqinisekileyo. Izihlwele namhlanje zakha phezu kweziseko ezingekavavanywa. Xa imvula ina, nesaqhwithi sihlokoma, nezikhukula zifika, indlu yazo iya kuwa, kuba ayisekelwanga phezu kweLiwa elingunaphakade, ilitye lembombo eliyintloko, uKristu Yesu.”

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: … He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> “‘Kwabo bakhubeka elizwini, bengathobeli,’ uKristu uliliwa lesikhubekiso. Kodwa ‘ilitye abalilahla abakhi, lona kanye lenziwe intloko yekona.’ Njengelo litye lalaliweyo, uKristu, ekumiselweni kwaKhe kwasemhlabeni, wayethwele ukungananzwa nokuphathwa kakubi. Waye ‘edelelwa, ealiwa ngabantu; indoda yeentsizi, eqhelene neentlungu: … Wayedelelwa, sasingamthabathanga nto.’ Isaya 53:3. Kodwa ixesha lalisondela apho wayeza kuzukiswa. Ngokuvuka kwabafileyo wayeza kubhengezwa ‘njengoNyana kaThixo onamandla.’ Roma 1:4. Ekufikeni kwaKhe kwesibini wayeza kutyhilwa njengeNkosi yezulu nehlabathi. Abo babesele beza kumbethelela emnqamlezweni ngoku babeza kubuqonda ubukhulu baKhe. Phambi kwendalo iphela ilitye elalaliweyo laliya kuba yintloko yekona.

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Yaye ‘nabani na eliya kuwa phezu kwakhe, liya kumgaya abe ngumgubo.’ Abantu abamgatyayo uKristu babesiza kuthi kungekudala babone isixeko sabo nesizwe sabo sitshatyalaliswa. Uzuko lwabo lwaliza kwaphulwa, luchithwe lube luthuli phambi komoya. Kwaye yintoni eyabatshabalalisayo amaYuda? Yayililitye elo, ekwakuthi, ukuba babakhe phezu kwalo, libe likhuseleko labo. Yayikukulunga kukaThixo okwadelelwayo, ubulungisa obagxothwayo, inceba eyajongelwa phantsi. Abantu bazimisa ngokuchasene noThixo, yaza yonke into eyayiza kuba lusindiso lwabo yajikwa yaba yintshabalalo yabo. Konke oko uThixo wakumiselayo ubomi bakufumana kukokokufa. Ekubethelelweni kukaKristu emnqamlezweni ngamaYuda kwakubandakanyiwe ukutshatyalaliswa kweYerusalem. Igazi elaphalazwayo eKalvari laba ngumthwalo owabatshonisayo entshabalalweni kweli hlabathi nakwihlabathi elizayo. Kuya kuba njalo nakuloo mini inkulu yokugqibela, xa isigwebo siya kuwela phezu kwabagatyayo ubabalo lukaThixo. UKristu, ilitye labo lesikhubekiso, uya kuthi ngoko abonakale kubo njengentaba ephindezelayo. Uzuko lobuso baKhe, obubomi kumalungisa, luya kuba ngumlilo odlayo kwabangendawo. Ngenxa yothando olugatyiweyo, ubabalo oludelelweyo, umoni uya kutshatyalaliswa.”

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” Desire of Ages, 597–600.

> “Ngezifaniso ezininzi nezilumkiso eziphindaphindiweyo, uYesu wabonisa ukuba kuya kuba yintoni isiphumo kumaYuda sokwala kwawo uNyana kaThixo. Kula mazwi Wayethetha nabo bonke, kuzo zonke izizukulwana, abangavumiyo ukumamkela njengoMhlanguli wabo. Sonke isilumkiso sesabo. Itempile ehlambulukileyo, unyana ongathobeliyo, abalimi bobuxoki, abakhi abagculelayo, banembalelwano yabo kumava omoni ngamnye. Ngaphandle kokuba aguquke, isigwebo ababesibonakalisa kwangaphambili siya kuba sesakhe.” Desire of Ages, 597–600.

We will continue this in the next article.

Siza kuqhubekisela phambili oku kwinqaku elilandelayo.

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