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# The Book of Daniel - Number Sixty-Nine

Incwadi kaDaniyeli - Inani Lamashumi Amathandathu Anesithoba

Unveiling the Generational Cycle: The Four Abominations of Adventism

Ukutyhila Umjikelo Wezizukulwana: Amasikizi Amane E-Adventism

Author

Jeff Pippenger

Published

February 2, 2024

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God never changes, and therefore Adventism is judged in its fourth generation.

UThixo akaguquki naphakade, yaye ngoko ke ubu-Adventist bugwetywa kwisizukulwana saso sesine.

> “‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “Waza wabiza indoda eyambethe ilinen, eyayinophondo lweinki yombhali ecaleni kwayo; yaza iNkosi yathi kuyo, Dlula phakathi komzi, phakathi kweYerusalem, ubeke uphawu emabunzini amadoda ancwina akhale ngenxa yawo onke amasikizi enziwa phakathi kwawo. Yathi nakwabanye, ndisiva, Hambani emva kwayo phakathi komzi, nibulale: malingasindisi iliso lenu, ningabi nanceba; nibulale kuphele kwabadala nakubafana, ezintombini, nasebantwaneni abancinane, nakwabafazi; kodwa ningasondeli nakomnye umntu okuphezu kwakhe kukho uphawu; niqale engcweleni yaM. Baza baqala kumadoda amakhulu ayengaphambi kwendlu.”

> “Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.

> “UYesu useza kuyishiya isihlalo senceba sengcwele yasezulwini ukuze ambathe izambatho zempindezelo aze athulule ingqumbo yaKhe ngezigwebo phezu kwabo bangakhange basabele ekukhanyeni uThixo awabanike kona. ‘Ngenxa yokuba isigwebo ngesenzo esibi singaphunyezwa ngokukhawuleza, ngenxa yoko intliziyo yoonyana babantu izaliseka kubo ukuba benze okubi.’ Endaweni yokuthanjiswa ngumonde nokunyamezela kwexesha elide athe iNkosi yakubonakalisa ngakubo, abo bangamoyikiyo uThixo nabangaluthandiyo inyaniso baziqinisa iintliziyo zabo kwindlela yabo embi. Kodwa kukho imida kwanakwinkqubela yonyamezelo lukaThixo, yaye baninzi abayigqithayo le mida. Bayigqithile imida yobabalo, yaye ngenxa yoko uThixo umele angenelele aze alikhusele uzuko lwaKhe.”

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> “Ngama-Amori iNkosi yathi: ‘Kwisizukulwana sesine baya kubuya beze apha kwakhona; kuba ubugwenxa bama-Amori abukazali okwangoku.’ Nangona olu hlanga lwalubonakala ngokugqithisileyo ngenxa yonqulo-zithixo nenkohlakalo yalo, lwalungekazalisi indebe yobugwenxa balo, yaye uThixo wayengayi kunika umyalelo wokutshatyalaliswa kwalo ngokupheleleyo. Abantu babemele ukubona amandla kaThixo ebonakaliswa ngendlela ecacileyo nengummangaliso, ukuze bangasali benasizathu sokuzithethelela. UMdali onenceba wayekulungele ukubanyamezela kubugwenxa babo de kube sisizukulwana sesine. Emva koko, ukuba kwakungabonwa lutshintsho oluya kokulungileyo, izigwebo zaKhe zaziza kubehla phezu kwabo.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> “Ngokuchaneka okungaphosiyo Lowo Ongenasiphelo usaqhubeka egcina ingxelo ngeentlanga zonke. Ngoxa inceba Yakhe isanikwa kunye neembizo zokuguquka, le ngxelo iya kuhlala ivulekile; kodwa xa amanani efikelela kumlinganiselo othile awumise nguThixo, inkonzo yengqumbo Yakhe iyaqalisa. Iakhawunti iyavalwa. Umonde wobuThixo uyaphela. Akusekho kubhenelwa inceba egameni labo.

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> “Umprofeti, ekhangele phantsi kuwo onke amaxesha, waboniswa embonweni wakhe eli xesha. Iintlanga zeli xesha zibe ngabamkeli beenceba ezingazange zabonwa ngaphambili. Ezona ntsikelelo zinyuliweyo zasezulwini zinikwe zona, kodwa ukwanda kwekratshi, ukubawa, unqulo-zithixo, ukudelela uThixo, nokungabi nabulelo obuphantsi kubhaliwe ngokuchasene nazo. Zikhawuleza ukuvala iakhawunti yazo noThixo.

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “Kodwa oko kundibangela ukuba ndingcangcazele kukuba abo baye banokukhanya namalungelo amakhulu kunabo bonke baye bangcoliswa bubugwenxa obuxhaphakileyo. Bephenjelelwa ngabangengobulungisa ababajikelezileyo, abaninzi, kwanaphakathi kwabo bavuma inyaniso, baye baphola baza boyiswa ngumlambo onamandla wobubi. Indeleyo jikelele ephoswa phezu kobungcwele bokwenyaniso nobungcwele bokwenene ikhokelela abo banganxulumani ngokusondeleyo noThixo ekubeni balahlekelwe yintlonipho yabo ngomthetho waKhe. Ukuba babe belandela ukukhanya yaye bethobela inyaniso ngokusuka entliziyweni, lo mthetho ungcwele ubuya kubonakala uxabiseke ngakumbi kubo xa udelelwa uze ubekwe ecaleni ngolu hlobo. Njengoko ukungahlonelwa komthetho kaThixo kusiba kubonakala ngakumbi, umda wokwahlula phakathi kwabawugcinayo nehlabathi uba ucace ngakumbi. Uthando ngemimiselo engcwele luyanda kwelinye iqela ngokomlinganiselo wokwanda kwendelelo yayo kwelinye iqela.”

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Ingxaki isondela ngokukhawuleza. Amanani akhula ngokukhawuleza abonisa ukuba ixesha lokuvelelwa kukaThixo sele liza kufika. Nangona engathandi ukohlwaya, noko ke uya kohlwaya, yaye oko kungekudala. Abo bahamba ekukhanyeni baya kubona imiqondiso yengozi esondelayo; kodwa abafanele ukuhlala bethe cwaka, belindele intshabalalo bengenankathalo, bezithuthuzela ngenkolelo yokuba uThixo uya kubakhusela abantu baKhe ngemini yokuvelelwa. Akunjalo kwaphela. Bamele baqonde ukuba ngumsebenzi wabo ukusebenza ngenkuthalo ukusindisa abanye, bekhangela kuThixo ngoncedo ngokholo olomeleleyo. ‘Umthandazo onamandla, onyanisekileyo, welungisa uyanceda kakhulu.’”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> “Imvubelo yobungcwele ayikaphulukani ngokupheleleyo namandla ayo. Ngelo xesha xa ingozi nokudakumba kwebandla kukhulu kakhulu, iqela elincinane elimiyo ekukhanyeni liya kube lincwina lize likhale ngenxa yamasikizi enziwayo elizweni. Kodwa ngakumbi imithandazo yabo iya kunyuka ngenxa yebandla, kuba amalungu alo enza ngokwesimo sehlabathi.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> “Imithandazo enyanisekileyo yaba bambalwa bathembekileyo ayiyi kuba lilize. Xa iNkosi iphuma njengomphindezeli, iya kuza kananjalo njengomkhuseli wabo bonke abo balugcinileyo ukholo kubunyulu balo baza bazigcina bengenabala lehlabathi. Kungenxa kanye ngeli xesha apho uThixo athembise khona ukubaphindezela abakhethiweyo baKhe abakhalela kuYe imini nobusuku, nangona ebanamezela ixesha elide.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.

> “Umyalelo ngulo: ‘Yiya phakathi esixekweni, phakathi kanye kweYerusalem, uze ubeke uphawu emabunzini amadoda ancwinayo nalilayo ngenxa yazo zonke izinyangiso ezenziwa phakathi kwaso.’ Aba bancwinayo, balilayo babesoloko bevakalisa amazwi obomi; babekhalimela, becebisa, bebongoza. Abanye ababedela isidima sikaThixo baguquka baza bazithoba iintliziyo zabo phambi kwaKhe. Kodwa ubuqaqawuli beNkosi babumkile kwaSirayeli; nangona abaninzi babesaqhubeka neendlela zonqulo, amandla nobukho baYo babungekho.” Testimonies, volume 5, 207–210.

The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.

Umzekeliso womgwebo kaThixo awubonisayo uDade White kweso sicatshulwa ngumgwebo owaziswa phezu komzi waseYerusalem, othi ngemihla yokugqibela ube liBandla lama-Adventist oSuku lweSixhenxe. Umgwebo ugqityezelwa emthethweni weCawa, kuba kulapho itywina likaThixo nophawu lwerhamncwa kufakelwa khona. UHezekile isahluko sesibhozo uchaza amasikizi amane anyukayo ngokwanda. Ivesi yokuqala igxininisa ukuba lo mbono umele ukuqondwa kanye ngaphambi kokuba kuvalwe ixesha lobabalo, ngokuchaza umhla wesihlanu wenyanga yesithandathu wonyaka wesithandathu.

Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”

UEHezekile wayengadingi ukuba aquke loo ndawo yembali yokubhekisela kuyo. Wayenokubhala ngokulula athi, “Kwaza kwathi, ndakuba ndihleli endlwini yam, namadoda amakhulu akwaYuda ehleli phambi kwam, isandla seNkosi uYehova sehla phezu kwam khona apho.” Inyaniso yokuba waquka isalathiso sosuku olungaphambi ko-“666,” sisalathiso sobuprofeti kubafundi besiprofeto. Isalathiso sabo banoloyiso phezu kwenani legama lerhamncwa bayalazi u-“666,” siyinxalenye yeSityhilelo sikaYesu Kristu, esityhilekayo kanye phambi kokuba uvalo lube seluphelile. Bayakwazi oku kuba bengabantu bakaThixo, ekuthi, ngokukaPetros, “ababengengabo abantu bakaThixo kumaxesha adlulileyo.”

In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.

Ku-1 Petros isahluko sesibini, abantu abasele ngoku bengabantu bakaThixo, “bangcamle ukuba iNkosi inobabalo.” Ngabo abo, ngokwesiprofeto, “badlileyo” ilizwi likaThixo, ngokuchaseneyo nabo balayo ukutya ilizwi likaThixo. Bonke abaprofeti bathetha ngemihla yokugqibela, yaye kuYohane isahluko sesithandathu, uYesu wanikela umyalezo wokuba abafundi baKhe mabayidle inyama yaKhe, basele negazi laKhe. Kuso eso sahluko abafundi abalayo ukuyidla inyama yaKhe nokusela igazi laKhe, benjenjalo kwivesi yamashumi amathandathu anesithandathu.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Ukususela ngelo xesha ke uninzi lwabafundi bakhe lwabuya umva, alusahamba naye. Yohane 6:66.

The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.

Abazizilumko abadla inyama baze basele igazi likaKristu ngemihla yokugqibela, bayaqonda ukuba uKristu, njengoPalmoni, unguMbali-manani Omangalisayo, yaye bayaluqonda utyikityo lwaKhe xa lubonakaliswa. Inani elithi “665,” kwivesi evulayo kaHezekile isahluko sesibhozo, likho apho, ukuze nabani na onqwenela ukubona, aqonde ukuba lichonga ubuncinane amanqaku amabini abalulekileyo esiprofeto. Elokuqala kukuba isigidimi sifanele ukuqondwa njengesisigubungela ixesha elingaphambi komthetho weCawa. Elesibini kukuba inani elithi “666” likweyenye yeendinyana ezimbini kuphela encwadini yeSityhilelo, ezichazwe ngokubonisa ukuba “abazizilumko” baya kuqonda ngemihla yokugqibela.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.

> Nabu ubulumko. Lowo unokuqonda makabale inani lerhamncwa; kuba lilinani lomntu; kwaye inani lalo limakhulu mathandathu anamashumi amathandathu anesithandathu. IsiTyhilelo 13:18.

The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.

“Abazizilumko” abaqonda ukwanda kolwazi ngemihla yokugqibela, xa iSityhilelo sikaYesu Kristu sivulwa, baya kwazi ukuba “666” luphawu olubalulekileyo lwesiprofeto, kuba baya kuba belufumene uloyiso phezu kwenani. Ngoko ke uHezekile wazisa imvukelo eyandayo kwisahluko sesibhozo, emelwe zizikizi ezine ezandayo. Esokugqibela sichaza izinyabi njengabakhothama elangeni, ngaloo ndlela siphawula umgwebo weYerusalem (i-Adventism), ngemihla yokugqibela. Lowo mgwebo wenzeka kwisizukulwana sesine. Izikizi ezine ziyimiqondiso yezizukulwana ezine ze-Adventism yaseLawodike.

The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.

Isizukulwana sokuqala saqala ngo-1863, ngokuvukela isifungo sikaMoses esithi “izihlandlo ezisixhenxe.” Emva kweminyaka engamashumi amabini anesihlanu, kwabonakaliswa uvukelo luka-1888. Emva kweminyaka engamashumi amathathu ananye, kwenzeka uvukelo luka-1919, olumelwe yincwadi kaW. W. Prescott ethi, “The Doctrine of Christ”. Emva kweminyaka engamashumi amathathu anesibhozo emva koko, ngo-1957, kwenzeka uvukelo olumelwe yincwadi ethi, “Questions on Doctrine”. Ngoku siza kuqalisa ukubonisa isizathu sokuba ezi mpawu zine zihambelane namasikizi amane kaHezekile isahluko sesibhozo.

In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.

Ngowe-1863, ubuAdventism baseLawudike bazisa itshathi entsha ukuze kuthatyathelwe indawo iitshathi ezimbini ezazizizaliseko zomyalelo wesahluko sesibini sikaHabakuki wokuba, “bhala umbono, uwenze ucace ezitafileni.” Itshathi ka-1863 yasusa “amaxesha asixhenxe” kumzekeliso wesiprofeto, njengoko ayekho kwiitshathi ezimbini ezingcwele kunye no-1260, 1290, no-1335. KuHabakuki umyalelo wabonisa ukuba iitafile (ngesininzi) ziya kupapashwa ngendlela yokuba, “obalekayo afunde kuye.” Itshathi ka-1863 yaphambuka kakhulu ekujoliswe kuko, kangangokuba yafuna iphepha elichazayo ukuba lihambe nayo. Kwakungenakwenzeka ukujonga itshathi ka-1863 uze “ubaleke” ngaphandle kwephepha elongezelelekileyo.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Yaza wandiphendula uYehova, wathi, Bhala umbono, uwenze ucace emacwecweni, ukuze abaleke lowo uwufundayo. Habhakuki 2:2.

The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.

Itshathi ka-1863 yayiyeyomgunyathi eyayilungiselelwe ukufihla inyaniso, kanye njengoko uWilliam Miller wayibona ephupheni lakhe. Ezi tshathi zimbini ezingcwele zazingumqondiso womnqophiso awawenzayo uKristu nabantu ababesandula ukuthabatha indawo njengophondo lokwenyaniso lobuProtestanti lwerhamncwa lomhlaba. Ezo tshathi zimbini zazimela umqondiso wobudlelwane bomnqophiso phakathi kwamaMillerite noKristu, owafika ngesiquphe etempileni Yakhe ngo-1844, yaye xa wafikayo, wafika enguMthunywa woMnqophiso. USirayeli wamandulo ufanekisela uSirayeli wale mihla, yaye xa uKristu wamkhupha uSirayeli wamandulo ebukhobokeni baseYiputa, wayebonakalisa kwangaphambili ixesha awayeza kukhupha ngalo uSirayeli wale mihla ebukhobokeni beminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yolawulo lobupopu. USisi White uphindaphinda ukuxhasa ezi mbali zimbini njengeembali ezihambelanayo.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> “Phezu kwethu kukhanya ukukhanya okuqokelelweyo kweeNkulungwane ezadlulayo. Ingxelo yokulibala kukaSirayeli igcinelwe ukusikhanyisela. Kule mihla uThixo ubeke isandla saKhe ekuziqokeleleni kuYe abantu abavela kuzo zonke iintlanga, izizwana, neelwimi. Kumbutho wokufika kwaKhe usebenzile ngenxa yelifa laKhe, kanye njengoko wasebenzayo kumaSirayeli ekubakhokeleni ukuba baphume eYiputa. Ekudanweni okukhulu kowe-1844 ukholo lwabantu baKhe lwavavanywa, njengoko lwalunjalo olwamaHebhere kuLwandle oluBomvu.” Testimonies, volume 8, 115, 116.

When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.

Xa iNkosi yangena emnqophisweni noSirayeli wamandulo, yanika amacwecwe amabini ukuba amele ubudlelwane bomnqophiso. Xa iNkosi yangena emnqophisweni noSirayeli wale mihla, yanika amacwecwe amabini ukuba amele ubudlelwane bomnqophiso. Amacwecwe amabini eMithetho eliShumi afuzisela amacwecwe amabini kaHabakuki. Yawanika loo macwecwe mabini kungekudala emva kokuwelwa koLwandle oluBomvu, nto leyo uDade White ayingqamanisa nokudana okukhulu kuka-1844. Kungekudala emva ko-1844, ngokwembali yesiprofeto, iNkosi yavelisa icwecwe lesibini. USirayeli wamandulo wenziwa abagcini bomthetho kaThixo, yaye uSirayeli wale mihla wenziwa abagcini kungekuphela nje bomthetho kaThixo, kodwa kwanala manyaniso amakhulu esiprofeto.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.

> “UThixo ubize ibandla laKhe kule mihla, njengoko wabizayo uSirayeli wamandulo, ukuba lime njengokukhanya emhlabeni. Ngesitshetshe esinamandla senyaniso, ngemiyalezo yezithunywa zezulu zokuqala, zesibini, nezesithathu, ubahlule emabandleni nasehlabathini ukuze ababuyisele ekusondeleni okungcwele kuYe. Ubenze abagcini bomthetho waKhe, waza wabaphathisa iinyaniso ezinkulu zesiprofeto zeli xesha. Njengezibhalo ezingcwele ezanikwa uSirayeli wamandulo, ezi zinto zilidiphozithi engcwele emele ukwaziswa ehlabathini.” Testimonies, volume 5, 455.

The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.

Imiyalelo emibini yokuqala ichaza intiyo kaThixo kunqulo-zithixo, yaye kuloo Miyalelo mibini yokuqala uchaza ukuba umgwebo uzalisekiswa kuse kwizizukulwana zesithathu nezesine, kuba uchaza ukuba unguThixo onekhwele.

> “The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.

> “Umthetho awuzange uthethwe ngelo xesha ukuze ube yinzuzo yabaHebhere bodwa. UThixo wabeka imbeko phezu kwabo ngokubenza abalindi nabagcini bomthetho waKhe, kodwa wawufanele ugcinwe njengentembeko engcwele ngenxa yehlabathi liphela. Imimiselo yeMithetho eliShumi ilungele lonke uluntu, yaye yanikelwa ukuze kube ngumyalelo nolawulo lwabo bonke. Imimiselo elishumi, imfutshane, ebanzi, negunyazayo, iquka uxanduva lomntu kuThixo nakwabanye abantu; yaye konke kusekelwe kumgaqo omkhulu osisiseko wothando. ‘Yithande iNkosi uThixo wakho ngentliziyo yakho iphela, nangomphefumlo wakho uphela, nangamandla akho onke, nangengqiqo yakho iphela; nommelwane wakho njengoko uzithanda ngako.’ Luka 10:27. Khangela kwanakuDuteronomi 6:4, 5; Levitikus 19:18. KwiMithetho eliShumi le migaqo iphuhliswa ngokweenkcukacha, yaye yenziwa isebenze kwimeko nakwiimeko zobomi bomntu.

> “‘Thou shalt have no other gods before Me.’

> “‘Uze ungabi nabanye oothixo phambi kwaM.’”

> “Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.

> “UYehova, ongunaphakade, ozimelayo ngokwakhe, ongadalwanga, Yena ngokwakhe enguMthombo noMxhasi wezinto zonke, nguye yedwa ofanele intlonipho ephezulu nonqulo. Umntu akanakuvunyelwa ukuba anike nayiphi na enye into indawo yokuqala kwizinto azithandayo okanye enkonzweni yakhe. Nantoni na esiyixabisayo etyekele ekunciphiseni uthando lwethu kuThixo okanye ekuphazamiseni inkonzo emfaneleyo Yena, yileyo siyenzayo uthixo.”

> “‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’

> “‘Uze ungazenzeli nawuphi na umfanekiso oqingqiweyo, nokuba nguwuphi na umfanekiselo wayo nantoni na esezulwini phezulu, okanye esemhlabeni phantsi, okanye esemanzini phantsi komhlaba; uze ungaqubudi kuyo, ungayikhonzi.’

> “The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.

> “Umyalelo wesibini uyakwalela ukunqulwa koThixo oyinyaniso ngemifanekiso okanye ngezifaniso. Iintlanga ezininzi zabahedeni zazibanga ukuba imifanekiso yazo yayingamanani nje kuphela okanye imiqondiso ekwakunqulwa ngayo ubuThixo, kodwa uThixo uvakalise ukuba olo nqulo luyisono. Umzamo wokumela Lowo unguNaphakade ngezinto eziphathekayo ubuya kuthoba ukuqonda komntu ngoThixo. Ingqondo, isusiwe ekugqibeleleni okungenasiphelo kukaYehova, ibiya kutsaleleka kwisidalwa kunoMdali. Kwaye njengoko ukuqonda kwakhe ngoThixo kwakuthotywa, ngokunjalo nomntu ngokwakhe wayeya kuthotywa isidima.”

> “‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.

> “‘Mna, Yehova uThixo wakho, ndinguThixo onekhwele.’ Ubudlelane obusondeleyo nobungcwele bukaThixo nabantu baKhe bumelwa phantsi komfuziselo womtshato. Kuba ukunqula izithixo kukukrexeza ngokwasemoyeni, ukungakholiswa kukaThixo kuko kufaneleke kakuhle ukubizwa ngokuba likhwele.” Patriarchs and Prophets, 305, 306.

God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”

Umona lukaThixo lubonakaliswa ngokukodwa ngokuchasene nokunqula izithixo, yaye asiyongqinelwano nje ukuba into yokuqala elisikizi kuHezekile isahluko sesibhozo “ngumfanekiso womona.”

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.

> Kwathi ke ngonyaka wesithandathu, ngenyanga yesithandathu, ngomhla wesihlanu wenyanga leyo, ndakuhleli endlwini yam, namadoda amakhulu akwaYuda ehleli phambi kwam, isandla seNkosi uYehova sawela phezu kwam khona apho. Ndaza ndakhangela, nanko umfuziselo onjengokubonakala komlilo; ukusuka ekubonakaleni kwezinqe zakhe kusehla, umlilo; ukusuka ezinqeni zakhe kusenyuka, kunjengokubonakala kokuqaqamba, kunjengombala wekhehrubhi. Wasolula isimo sesandla, wandibamba ngentsontelo yeenwele zentloko yam; waza umoya wandiphakamisa phakathi komhlaba nezulu, wandisa eYerusalem ngemibono kaThixo, emnyango wesango elingaphakathi elijonge ngasemntla; apho kwakukho isihlalo somfanekiso womona, ovusa umona. Nanko ke ubuqaqawuli boThixo kaSirayeli babukho apho, ngokombono endawubonayo ethafeni. Wathi kum ke, Nyana womntu, phakamisa amehlo akho ngoku uye ngasentla. Ndawaphakamisa ke amehlo am ndangasentla, nanko ngasemntla esangweni lesibingelelo lo mfanekiso womona usemnyango. Hezekile 8:1–5.

The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.

Umfanekiso womona ngowokuqala kwizinto ezine ezicekisekayo ezinyukayo uHezekile aziboniswayo. Umfanekiso womona umele ukuqala kwesizukulwana sokuqala kwezi zine zezizukulwana zovukelo olwandayo kubuAdventist. Isizukulwana sokuqala saqala ngowe-1863.

We will continue this study in the next article.

Siza kuqhubekeka nesi sifundo kwinqaku elilandelayo.

> “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 labo kunangenxa yelithi lethu, ukuze ukuprofeta kwabo kusebenze kuthi. ‘Ke zonke ezo zinto zabehlelayo zingumfuziselo: zaza zabhalelwa ukulumkisa thina, abo kufike kubo iziphelo zephakade.’ 1 Korinte 10:11. ‘Babengalungiseleli bona ngokwabo, kodwa babelungiselela thina ezo zinto, enizixelwayo ngoku ngabo banishumayezele iindaba ezilungileyo ngoMoya oyiNgcwele othunyelwe evela ezulwini; ezo zinto iingelosi ezinqwenela ukuzikhangela.’ 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 yahlanganisa ubuncwane bayo ngenxa yesi sizukulwana sokugqibela. Zonke iziganeko ezikhulu nezenzo ezingcwele zembali yeTestamente eNdala bezikho, kwaye zikhona, ziziphinda ecaweni kule mihla yokugqibela.” Selected Messages, incwadi 3, 338, 339.

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